Christian culture, along with the spiritual leaders, churches, institutions, communities, and other entities it consists of, are supposed to make our faith stronger. But in many cases the opposite happens, and it actually causes our faith to die. In religious environments often surrounded by cynicism, hypocrisy, hurtfulness, and disappointment, it’s easy to give up on Christianity. Here’s how to prevent spiritual burnout:
1) Avoid Legalism
Historically, Christianity has always struggled with legalism, where churches often forced beliefs and practices on people with domineering power. Legalistic groups thrive on strict rules, ruthlessness, enforced doctrines, and authoritarian judgment.
Various agendas — that are valued more than the loving gospel of Christ — are promoted and pushed onto people. And it wasn’t that long ago (in fact, it still exists) that American believers were expected to be anti-gay, conservative, pro-choice, anti-evolution fundamentalists.
If fear, condemnation, and shame are used as spiritual weapons to gain power, influence, and control — run!
I’m often asked about what trends I see within Christianity, both good and bad. So in my ongoing effort to help name trends and offer an alternative way of thinking about our faith, here are the five biggest things I’ve seen that tend to keep us from doing our best work as the living, breathing body of Christ in the world today.
1. Church Buildings — Many of our church buildings were established in a time when Christianity was booming numerically in the United States. We could hardly keep up with the growth happening all around us. Understandably, churches popped up where the people were too, drawing many away from their old downtown churches to a more convenient suburban community. But as our numbers have dwindled – combined with the fact the we’re a much more mobile society now that ever before – many churches are becoming monuments to what has long since passed. They have become an albatross rather than an asset.
Rather than a Third Great Awakening I believe we are standing in the threshold of a Great Grace Awakening. It’s a move of the Holy Spirit drawing people away from legalistic and fear-based beliefs to a place some of us would call grace.
On the surface, it may seem to fly in the face of some traditional Judeo-Christian ethics. But it is aligned with a broader, more universal ethic that seems to be developing around genuine Christian love and grace — the very essence of Jesus’ ministry and what makes it so revolutionary — as guiding principles.
Grace is the reason for the incarnation. God became human and walked in our sandals because God knows us and wants us to be known.
Grace says that there is nothing we could ever do that would make God love us less. And grace tells us that there’s nothing we could ever do that would make God love us more. You are loved simply because you are and for all of who you are. Full stop.
A tech writer’s obituary for PCWorld’s print magazine — part tongue-in-cheek, part nostalgia riff — reminded me that I once devoured that magazine, now kaput.
It was an early lens into the fascinating world of personal computing. Its ads and articles stoked dreams of power and speed.
I soon became part of PCWorld’s dilemma. I dropped the print mag and began seeking tech news on the Internet. It was faster and fresher, had clickable links to other sites, great art, and brevity. PCWorld itself went online.
Much of my world has switched to the Internet. I do most of my banking and bill paying online, shop online, order lunch online, learn choir music online, teach classes online, use email and text messaging extensively, and read the news online.
Nothing unusual in any of that. Such web-centered behavior has become the new normal. Any enterprise that isn’t considering ways to move its operations online is losing its future.
In my world, more and more churches are going web. Electronic newsletters replace mailed paper. Clergy use email to communicate, as do staff and volunteers. Tweets, Facebook posts, e-blasts, and text messages carry word of emergencies. Constituents make donations online.
There’s more. Classes are moving online, as are interviews with job candidates and opinion surveys. Some congregations are experimenting with worship online and small groups. Every Sunday morning, some 600,000 people a minute access Bible verses online using one app.
A movement of lay advocates speaking out against sexual violence is gaining steam in the faith communities. But are similar efforts happening inside church doors?
When it comes to leading denominational conversations on sexual violence, clergy across traditions express twin reactions: encouragement over the protocols already in place and the efforts of fellow advocates; and frustration with a culture of silence around sexual violence in the church. Despite strikingly different experiences across denominations — and church by church — the clergy, church staff, and seminarians who spoke with Sojourners are in agreement that addressing this issue in one’s own house is complicated at every level.
The result: a loss of potential by the American church to be a leading and vibrant institution of radical vulnerability and transformative healing.
Our text this morning, brothers and sisters, is from the inimitable Scottish devout Robert Louis Stevenson, writing (ostensibly) about his native city:
“Indeed, there are not many uproars in this world more dismal than that of the Sabbath bells in Edinburgh: a harsh ecclesial tocsin; the outcry of incongruous orthodoxies, calling on every separate conventicler to put up a protest, each in his own synagogue, against ‘right-hand extremes and left-hand defections.’ And surely there are few worse extremes than this extremity of zeal; and few more deplorable defections than this disloyalty to Christian love. Shakespeare wrote a comedy of ‘Much Ado About Nothing.’ The Scottish nation made a fantastic tragedy on the same subject. And it is for the success of this remarkable piece that these bells are sounded every Sabbath morning on the hills above the Forth. How many of them might rest silent in the steeple, how many of those ugly churches might be demolished and turned once more into useful building materials, if people who think almost exactly the same thoughts about religion would condescend to worship God under the same roof! But there are the chalk lines. And which to pocket pride, and speak the foremost word?”
Let us talk for a minute, blunt and honest and not polite for a change, about that which is never said and ought to be: that the divisions and disagreements among the Christian sects and traditions are silly and selfish.
[Editor's Note: David Niose is president of the American Humanist Association and vice president of the Secular Coalition for America, a group that lobbies on behalf of nontheist and secular Americans. In his new book, “Nonbeliever Nation: The Rise of Secular Americans,” he charts the development and growth of the religious right and what he sees as the increasingly organized response from Americans who are committed to the separation of church and state. Some answers have been edited for length and clarity.]
Q: You write about the 1912 presidential election as one in which all four candidates were sympathetic to evolution, science and religious skepticism. Today, a presidential candidate favors evolution at his or her peril. What’s changed?
A: What has changed is the environment of politics, particularly the level of political discourse. Thanks to the rise of the religious right, many candidates today actually emphasize their anti-intellectualism as a selling point to voters. Conservative Christians have always been part of the voter pool, of course, but only in recent decades have they been organizing and flexing their muscle as a voting bloc. Many candidates get mileage by pandering to conservative religion, by openly rejecting science and emphasizing their biblical literalist views.
Whenever dialogue about the fate of faith surfaces, which seems like always (and perhaps it’s been this way since disciples first broke bread together), the church gets hit the hardest. The “relationship-not-religion” rap remains popular on the right, the left loves to loathe abuses of ecclesial authority, and so on; thus the internal bickering multiplies like so many loaves and fishes.
When my denominational family, the Presbyterian Church USA (PCUSA), decided against sanctioning gay marriage at its recent General Assembly, I expressed support for the defeated measure on my Facebook page and reposted a blog that denounced some of the more bigoted remarks from the assembly’s discussion floor. An old friend who participates in a Unitarian Universalist congregation read my post and replied, suggesting that I might be “going too easy on the church,” perchance because my comments accompanying the reposting were not harsher and more dramatic in my critique of what many view as religiously motivated homophobia.
This phrase and image of “going easy on the church” stuck in my mind because the church has been quite easy for me — inviting me, a confessed sinner, into its doors and into its community, after years of walking on the slippery slopes and loose living of the wild side.
In my experience, the church has not just been easy on reformed sinners, it has been easy on the poor, the lonely, the recovering addicts, the very young, and the very old. The church makes life easier for a lot of people, with its marrying and mourning, peacemaking and potlucks, prayer groups and parenting classes, rummage sales and support for refugees, disaster relief and radical discipleship.
For years, advocates for greater unity among Christian churches have wrung their hands amid talk of an "ecumenical winter."
But now, 10 years after leaders took the first steps toward forming the broad-based group Christian Churches Together in the USA, some have hopes that U.S. churches may be entering a new season of closer relations.
At a recent CCT meeting in Memphis, Tenn., 85 Christians -- Catholic, Protestant and Orthodox, white and nonwhite -- made pilgrimages to historic sites of the civil rights movement. They also made plans to use next year's 50th anniversary of the Rev. Martin Luther King Jr.'s Letter from a Birmingham Jail to pursue anti-poverty projects with houses of worship unlike their own.
"I would like to think of it as an ecumenical spring and that we do not yet know what will break forth," said the Rev. Stephen J. Sidorak Jr., ecumenical staff officer of the United Methodist Church.
"I think that there's the potential for the ecumenical movement to be more alive than it's ever been because it will be more inclusive."
In many ways, the movement that has grappled with theological differences, leadership struggles, finances -- and even what to call itself -- is in the midst of major down-sizing that they hope will lead to wider engagement:
Unlike the earlier turn-of-the-20th-century Pentecostal movement, which created a plethora of new denominations, the Charismatic Movement — with its emphasis on the felt-presence of the Holy Spirit, intimate worship, healings, and spiritual gifts as written about in the New Testament — united Lutherans and Catholics, East Orthodox and Episcopalians, promising in its early years to utterly remake ecumenical dialogues into a fully-felt move of the Spirit.
Then, as often happens as new movements grow and spread, things got messy. Denominational officials became suspicious; new denominations like the Vineyard were born, attracting new Christians such as Bob Dylan.
Abuse at Afghan Prisons. How Catholic Conservatives could turn the GOP presidential race. OpEd: Jesus would not #OccupyWallStreet. OWS is "largely secular." Religious leaders see immigration as "God's Call." OpEd: Alabama new immigration law has unintended consequences. OpEd: Wall Street Worship. Could 2012 be the most ideological election in years? And much more.
The atlas also documents other dramatic trends, including the fragmentation of Christianity. New denominations, often borne out of strife and division, multiply endlessly. In Korea, for instance, there are now 69 different Presbyterian denominations. At the rate we are going, by 2025 there will be 55,000 separate denominations in the world!
That is an utter mess fueled by rivalry and confusion that hampers the church's witness and makes a mockery of God's call to live as parts of one body.
The atlas also documents the dramatic rise of revival movements throughout the world, and charts the story of Pentecostalism's rise. From its beginning a century ago, Pentecostalism now comprises a quarter of all Christians in the world. This fundamental change in Christianity's global composition, along with its geographical transformation, has created a dramatically different Christian footprint in the world.
The earth dries up and withers ... The earth is defiled by its people; they have disobeyed the laws, violated the statutes, and broken the everlasting covenant. - Isaiah 24:4-6
Today I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live! - Deuteronomy 30:19
During the 1980s, many Christians were at the forefront of a movement to avert nuclear annihilation. They saw this transcendent threat as a moral crisis and felt a responsibility to nonviolently resist, including acts of civil disobedience and divine obedience. Today, we face a comparable danger -- a climate catastrophe which could decimate life on earth. Yet it seems not to have been picked up on the Christian "radar screen" in the same way. For this reason, it is actually more insidious.
Shakespeare said a rose by any other name would smell as sweet. Maybe, but a Stink Rose by any other name (say... garlic?) might get more play.
On July 19, Campus Crusade for Christ announced its plan to officially change its name to Cru in early 2012.
Brown v. Board of Education had not yet been fought in the Supreme Court when Bill and Vonetta Bright christened their evangelical campus-based ministry Campus Crusade for Christ in 1951. The evangelical church context was overwhelmingly white, middle class, and suburban. The nation and the church had not yet been pressed to look its racist past and present in the face. The world had not yet been rocked by the international fall of colonialism, the rise of the Civil Rights movement, the disillusionment of the Vietnam War, the burnt bras of the women's liberation movement, the fall of the Berlin Wall, or the rise of the Black middle class (more African Americans now live in the suburbs than in inner cities). In short, theirs was not the world we live in today. So, the name Campus Crusade for Christ smelled sweet. Over the past 20 years, though, it has become a Stink Rose ... warding off many who might otherwise have come near.
After having spoken at the Greenbelt Festival in England a number of times now, we at the Center for Action and Contemplation always hoped and planned that we create a similar festival for spirituality and the arts in the United States. We had nothing comparable, and it was a niche waiting and needing to be filled. Therefore, we were honored to be a part of the first Wild Goose Festival in North Carolina last June, and hope that we can convene a truly ecumenical, radical, and socially engaged crowd of people living at the intersection of justice, spirituality, and creativity -- and those who want to be!
Some controversy has arisen about an ad campaign that a new coalition wanted to run in Sojourners on the issue of the LGBTQ community and the church. We chose not to run the ad as this is an issue we want to openly discuss on and through our editorial pages and not through our ad space. Like the larger church, Sojourners' constituency, board, and staff are not of one mind on all of these issues. However, we at Sojourners seek to foster honest, fair, and loving dialogue among Christians. LGBTQ issues may not be our primary calling as our work against poverty and hunger, and for peace, but based on some reactions to our decision, I want to use this as an opportunity to clarify the positions and practices of Sojourners on this important discussion on the life of the church in the early 21st centur