Let’s face it: we are an opinionated society.
We have entire television channels and radio stations dedicated to the propagation of one particular way of thinking. Some people like this channel because they are “more liberal” while others like this channel because they are “more conservative” and the rest of the world falls into the trap that we can be objective (read: ‘fair and balanced’).
We seek out opinions from everything from a new toaster to the new medical center in the area. We want to know people’s experiences about something before we waste our time, money and energy on a futile venture. If a product on Amazon has too many “one-star” reviews I am not going to purchase it. If my friends or family members have a bad experience at a restaurant or store then I will think twice about going there myself.
Sharing our opinions or perceptions is never easy. They can be met with great disdain or hostility. ESPN prides itself on these conflicts. Its marketing plan is to put four talking, opinionated heads in a room and ask a question that none of them can agree on like “Who is the greatest basketball player of all time?” or “Is Tom Brady overrated?”
Some of the greatest conflicts in the world’s history have been over difference of opinion. Governments have been shut down over difference of opinion. Trying to “change” someone’s opinion is hard if not impossible; for some people the “damage” is done and there is no turning back.
The church is not immune to this to this.
A couple years ago, a survey found that one in five Americans don’t identify with any religion. For Americans under 30, the number was far higher – more like one third. This report is being cited constantly throughout the religious-nonprofit world. In many quarters, there seems to be a deep sense of shock at the decline in religious membership.
Me? I’m not surprised at all. What does surprise me is our failure to see that affiliation with a traditional, God-centered religion is no longer the primary way that many Americans express their deeply rooted need for faith. We humans are relentlessly religious animals, and post-modern America is no exception. We’re just embracing a different kind of faith.
In his New York Times column, “ Alone, Yet Not Alone,” David Brooks laments the “strong vein of hostility against orthodox religious believers in America today, especially among the young.” Even more disturbing for Brooks is that in his experience, the opinion of young people is too often justified. He observes that religious believers can be “judgmental,” “hypocritical,” “old-fashioned,” and “out of touch,” and he wonders why that’s so. Brooks, who is Jewish, knows that the Judeo-Christian tradition reveals a God who desires mercy and not sacrifice, who calls us toward a radical love that includes our enemies. As evidence of the core of orthodox belief, he offers two giants of the Judeo-Christian tradition, Rabbi Abraham Heschel and Augustine, who give testimony to lives of compassion and love inspired by devotion to the biblical God. Lives that tolerate ambiguity and uncertainty as essential components rather than disqualifiers of faith.
So what gives? Why do religious believers spend so much energy reinforcing their (our – I’m one of those orthodox believers) borders, building thicker and higher dividing walls designed to keep out the underserving, the sinners whom not even God can love? Just who is kept out varies widely, but it seems religious people are utterly convinced that they are on the inside with God. No doubt about it. Musing on this sad fact, Brooks comments:
There must be something legalistic in the human makeup, because cold, rigid, unambiguous, unparadoxical belief is common, especially considering how fervently the Scriptures oppose it.
Brooks is on to something here – there is something rooted in our “human makeup” that the Scriptures fervently oppose, but it is not legalism per se.
Have you ever watched a chick break out of its shell?
My first experience with hatching was at the poultry barn at the Indiana State Fair. The building is the temporary home for hundreds of chickens, ducks, geese, and pigeons each summer. And they make quite a ruckus. There’s a constant din of crowing and honking and cooing and whatever other adjectives you care to apply. Colorful feathers drift through the air.
As you walk through the front door, there’s a protected case for baby birds that have just hatched. And there’s an incubator full of eggs that are slowly being pecked and pushed apart by the little ones inside.
If you have some time, you can stand and watch a miracle unfold, peck by peck.
It takes hours for the chick to work its way out of the shell, sometimes an entire day. A 4-H volunteer sits by the incubator and records each chick’s progress during the exhausting escape from the shell into the greater world.
The chick has spent its entire life in its protective shell. But now, the nourishment of the yolk is all used up. The chick no longer fits comfortably inside the oval confine. It has no clue what lies outside the shell, but it knows instinctively that it has to break out or it will die.
Is that a good analogy for what we experience in our lives? Do we often find ourselves breaking out of shells?
Beyond the realm of churches, religious blogs, and bible colleges, nobody really cares about theology. What does matter is the way you treat other people.
Within Christendom, we’re often taught the exact opposite: that doctrines, traditions, theologies, and distinct beliefs are the only things that do matter. It’s what separates churches, denominations, theologians, and those who are “saved” and “unsaved.”
Historically, Christians have been tempted to categorize the Bible into numerous sets of beliefs that are either inspired or heretical, good or bad, right or wrong — with no room for doubt or questioning or uncertainty.
It’s easy to get caught up in theorizing about God, but within our everyday lives reality is what matters most to the people around us. Theorizing only becomes important once it becomes relevant and practical and applicable to our lives.
When I'm sick, and you bring me a meal, I don't care whether you're a Calvinist or Arminian
WASHINGTON — It’s been three months since the Rev. Suzan Johnson Cook resigned as the State Department’s religious freedom watchdog, and those who decry religious persecution in Syria, Sudan, and elsewhere are wondering how long it’s going to take the White House to name a new ambassador-at-large for international religious freedom.
Many in the field hope it’s someone with a more diplomatic background than Johnson Cook, a former Clinton administration official and popular Baptist minister whose international experience was mostly acquired on the job.
The other factor: the more than two years it took for the Obama administration to choose Johnson Cook and to get her confirmed by the Senate.
“A continued vacancy will confirm the suspicion that already exists among foreign governments, persecutors, victims and American diplomats that the issue is not a priority,” said Thomas Farr, director of the Religious Freedom Project at Georgetown University’s Berkley Center for Religion, Peace, and World Affairs.
The White House has been tight-lipped about the timeline for a decision, as well as about any candidates it may be considering for the position, which Congress created in 1998 to highlight and alleviate religious persecution worldwide.
Here’s a short list of five names swirling around Foggy Bottom, culled from experts who work in the field and were asked who they see as likely to be under consideration, or as particularly qualified for the job.
After 36 years of serving churches as a pastor and consultant, I came to a startling conclusion the other day.
Not startling to you, perhaps. I might be the last person to get the memo. But the conclusion drew me up short.
My conclusion: Religion shouldn’t be this hard.
As the Boy Scouts of America gets ready to admit gay youth, one Missouri organization has already broken away, but not because it favors tradition.
Oak Scouts is designed to be a safe space for everyone, regardless of faith or sexual orientation.
It all started when Kerry Kasten began guiding children’s meetings at a nature preserve and nondenominational Shamanic Wiccan church in Boonville. The more Kasten met with the children, the more she realized the need for a new type of scout troop.
“I realized there are all these parents out there who were not wanting to go into the mainstream scouting program due to disagreements in faith and sexual orientation,” Kasten said. “They wanted to go somewhere they felt safe being gay or pagan or not mainstream and express how they felt.”
On Wednesday, the Boy Scouts of America will begin accepting openly gay youths, a historic change that has prompted some churches to drop their sponsorship of Scout units because of the new policy.
As evolution remains a contentious issue for many public schools, a new survey suggests that views on the question are driven by Americans’ religious affiliation more than their level of education.
Overall, six in 10 Americans say that humans have evolved over time, while one-third reject the idea of human evolution, according to a new analysis by the Pew Research Center. The one-third of Americans who reject human evolution has remained mostly unchanged since a 2009 Pew survey.
About one in four American adults say that “a supreme being guided the evolution of living things for the purpose of creating humans and other life in the form it exists today.”
While education matters, the new analysis suggests that religion appears to have more influence than level of education on evolution. The 21-point difference between college graduates and high school graduates who believe in evolution, for example, is less stark than the 49-point difference between mainline Protestants and evangelicals.
Within the evangelical Christian universe, few things are more damning than being labeled 'Legalistic.' The term evokes images of strict rules, ruthlessness, enforced doctrines, unforgiving judges, and worst of all —unpopularity.
When churches, schools, pastors, institutions, and communities are viewed as legalistic, they are demonized and shunned — sometimes rightfully so.
One disturbing trend I’ve noticed — especially among young believers — is to assume that everything associated with a few of legalism’s attributes: structure, requirements, consequences, and work, is legalistic — it’s not.
Malala Yousafzai has captured our love and imagination.
Malala was recently a guest on the Daily Show with Jon Stewart. By the end of the interview, Stewart was so enamored with Malala that he asked if he could adopt her. The remark was hilarious because it was true. After 5 minutes with this girl, who wouldn’t want to adopt her?
Malala is the 16-year-old Pakistani girl who fought for education in the face of persecution from the Taliban. She explained on the show that, “Education is the power for women and that’s why the terrorists are afraid of education. They do not want women to get education because then women would become more powerful.”
In the face of persecution from the Taliban, Malala says she “spoke on every media channel I could and I raised my voice on every platform that I could and I said, ‘I need to tell the world what is happening in Swat and I need to tell the world that Swat is suffering from terrorism and we need to fight against terrorism.’”
But it was what she said next that stole our hearts. She reflected upon what she would do if a member of the Taliban came to take her life.
If you hit a Talib … then there would be no difference between you and the Talib. You must not treat another with that much cruelty and that much harshly. You must fight others, but through peace and through dialogue and through education. Then I’ll tell him how important education is and that I even want education for your children as well. And I’ll tell him, ‘That’s what I want to tell you. Now do what you want.’
Most Americans share a common understanding that many public schools in poor neighborhoods aren’t great. It’s rare that I engage anyone who doesn’t know this basic fact on some level. But what’s less common is a deeper understanding of the extent of the problem. And sadly, even less common than that? Finding individuals who express a deep conviction that educational inequity can be eliminated. Faith communities are poised to add our voices to this much-needed conversation.
Fifteen million children live in poverty in the United States. Given poverty’s impact, many of these children already face additional challenges in their lives. For many young people, education can be “the great equalizer.” A high quality school can provide students with the necessary foundation to go to college and have a variety of opportunities opened to them. Poverty can become a thing of the past. But students growing up in poverty are more likely to attend low-performing public schools. In fact, only 22 percent of children who have lived in poverty do not graduate from high school. Only 9 percent receive college diplomas. And, not surprisingly, given our nation’s historical intersection of racial injustice and poverty, African American, Latino, and Native American students experience some of the nation’s biggest educational inequities.
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!
Every day, my previously stable faith is replaced with a little more hungry curiosity. I consider this progress.
I posted this brief statement on my Facebook and Twitter accounts yesterday and promptly received quite a bit of interest in return. Not surprising, really, that my typical readership would resonate with such a claim, but I also found some surprising affirmations from those I would not have expected to appreciate my sentiments.
I write fairly often about moving away from emphasis on a propositional faith and toward one that is more implicitly lived out in our daily experience. Said another way, I would much rather have the teachings and values shared by Jesus revealed through my actions and through what people see in me, rather than simply through any particular rhetoric that I offer them as an act of persuasion, or even coercion. This is also selfishly motivated, as I am increasingly convinced that, whereas a faith centered on the proclamation and defense of particular statements is one that lends itself to inertia, a way of life that reveals your values without explicitly having to state them is both more compelling to others and more fulfilling for ourselves.
They’re rarely at worship services and indifferent to doctrine. And they’re surprisingly fuzzy on Jesus.
These are the Jewish Americans sketched in a new Pew Research Center survey, 62 percent of whom said Jewishness is largely about culture or ancestry and just 15 percent who said it’s about religious belief.
But it’s not just Jews. It’s a phenomenon among U.S. Christians, too.
Meet the “Nominals” — people who claim a religious identity but may live it in name only.
The top religion story of 2012 was the “rise of the ‘Nones’” — the one in five adults in the U.S. eschewing any religious label. That trend is now evidenced across the American religious spectrum, including in Jewish communities. About 22 percent of Jews now describe themselves as having no religion, according to a new Pew Research Center survey of U.S. Jews.
“Fully a fifth today of Jews in the United States are people who say they have no religion. They’re atheists, agnostics, or, the largest single subgroup, nothing in particular,” said Alan Cooperman, co-author of the study.
The trend of disaffiliation mimics that of other backgrounds, particularly by age. For example, 93 percent of Greatest Generation Jews (those born between 1914 and 1947) identified as being Jewish by religion, while only 68 percent of Millennial Jews (those born after 1980) say the same.
First things first: with all due respect to interim host John Oliver, I for one am thrilled to have Jon Stewart back on The Daily Show. I know it is sad to say, but I actually missed him while he was on summer hiatus. Welcome back, little buddy!
Last night, Stewart interviewed Richard Dawkins, author of The God Delusion, who was promoting his newest title, An Appetite for Wonder. The most interesting moments in the interview revolved around Stewart’s question to Dawkins about whether science or religion ultimately would be responsible for hastening our journey down this path of apparent self-annihilation. What followed was a fascinating, if not entirely satisfying, dialogue about the “downsides” of both disciplines.