We were walking up the beach, on the sand as the tide moved out toward the ocean. I was holding Zeke's hand, talking with him about sea things. "I didn't know jellyfish swam this close to the shore during the spring," he said in 5-year-old wonderment. "I bet that drift wood is as old as The Old Man and the Sea. I think a horseshoe crab's blood can be used to treat cancer."
"Look," I said.
"What is it, Dad?" he asked.
I picked up a shell out of the deep, hot sand and held it in my open hand.
Is God a Cosmic Jerk?
That’s how I ask the question, but professional theologians use the term theodicy. It comes from two Greek words: theo, which means “God,” and dike, which means “justice.” Theodicy asks, “If God is good and just, then why is there so much evil in the world?” There are many answers to this question. Some claim that God causes evil. In which case, my question becomes relevant – Is God a Cosmic Jerk?
Let’s first examine the word “evil.” Theologian Joe Jones succinctly defines evil in his book A Grammar of Christian Faith “as the harm to some creature’s good” (280). Jones distinguishes between two categories of evil that harms a creatures good. First, there is moral evil – the harm humans inflict upon one another through violence, injustice, and oppression. The second category is natural evil – the harm caused by cancer, earthquakes, hurricanes, and other natural events.
If we try to mold faith into something more certain than simply faith, it becomes something else. A crutch, perhaps, or a drug. So how or when does this happen?
It happens when someone is suffering and we tell them that everything happens for a reason. In the bigger picture, this is that opiate of certainty and assurance being cast over all the chaos, suffering, and doubt in an effort to keep it all tied up neatly in a religious package. But what it creates beneath the surface is a bastardized image of a God who sits in the Great Beyond, plotting out our fortunes and misfortunes, causing loss and heartbreak in our lives for some greater unknown plan. This makes us no more than so much collateral damage in some narcissistic divine game.
Is that really the God we believe in?
When Staff Sgt. Brandon Hill came home from his third tour in Iraq last year, he expected his wife and young daughters at the welcoming ceremony. What he didn't expect were the pastors, secretaries and members of their Assemblies of God church to be there, too.
“It was awesome -- the fact that they would give up their time to come see us back,” said Hill, who is stationed at Fort Sill, an Army installation in Lawton, Okla. “It really shows that they really care.”
As Veterans Day approaches, denominational leaders and chaplains with years of military service are calling on more churches to find ways to minister to the men and women who have recently returned from Iraq and Afghanistan.
Chaplain Keith Ethridge, director of the Department of Veterans Affairs’ National Chaplain Center, said about 1 million military members have returned to civilian life -- with some continuing in Guard or Reserve forces -- after serving in Iraq or Afghanistan.
While some churches, especially those near military installations, might advertise themselves as being “military friendly,” Ethridge and other leaders are trying to expand that universe to other American congregations.
“What we try to do is encourage, in general, a supportive atmosphere,” said Ethridge, whose center is in Hampton, Va. “We want our clergy and our churches at large to be aware of how they can make referrals when they have friends or loved ones in need of support.”
In recent years, the VA has ramped up training, including in rural areas, for clergy to learn more about veterans’ issues and how they can refer former military members facing physical and spiritual health challenges. It held eight training events for rural clergy in 2012, and more are planned for 2013.
As part of his new work as a chaplaincy executive with the Southern Baptist Convention, retired Army Chief of Chaplains Douglas Carver is urging congregations to be places where veterans can turn as they make the transition home.
Carver knows the challenges firsthand: “I retired a year ago, and one of the hardest things for me to do is to transition back to a community.”
It's a joke. Well, it was. There we were talking with Diana Butler Bass and others from SOGOMedia in an online forum about the Presidential Election and the words flowed forth: Neighborliness is the new sexy. It was ridiculous, but then I started mulling the idea over and this is what happened. Adam Ericksen and I started pondering what Seven Marks of Neighborliness might look like.
1. Be a regular somewhere: Our neighborhoods are actually rather expansive spaces. Some of them involve strip malls. Some of us commute to work and, in that sense, we live in various neighborhoods. Yes, plural. How can we root ourselves in these places? ...
Editor's Note: Kevin Gonzaga tells his story of why he's part of the 20 percent of Americans who identify with "no religion in particular." Find more stories (or share your own) HERE. Read about the study .
Three years ago when I arrived at seminary to pursue my calling to fulltime pastoral ministry, one would probably have struggled to find someone in my generation more committed to the ministry and vitality of the local church.
While imperfect, I believed the church was the best hope of the world, and it was better to stay and work toward change than abandon the church and look for greener pastures. A year and a half later, I wrote a blog post explaining that I was no longer a Christian. I fear that this would only deepen the stereotype that seminary is a place where people lose their faith, so I should explain.
The truth is I am one of growing number of people who choose not to affiliate with any organized religion. I am a “none,” and my journey to “none” started a long before I left for seminary. My disillusionment with, and eventual abandonment of, Christianity did not center around one traumatic event that shattered my faith, but rather it was something that coalesced from numerous experiences over a long time.
It really started when I began studying the scriptures for myself in college. I was shocked to find many things I had been taught by the Church were wrong, were not in the Bible, or were even contrary to what the scriptures actually taught.
Art and iconography — both ancient and modern — from Ethiopian Orthodoxy (also known as Tawahedo or "being made one" in the Ge'ez language that remains the official language of the Orthodox liturgy here) were ever-present — in shops, restaurants, and hotel lobbies as well as in the myriad churches and monasteries, and the sounds of ancient Christian prayers and the chants of monks filled the air from the capital city of Addis Ababa to the kebeles (or neighborhoods) on the outskirts of Bahir Dar, another major city about 60 km from the Sudanese border.
Editor's Note: Megan Monaghan Rivas tells her story of why she's part of the 20 percent of Americans who identify with "no religion in particular." Find more stories (or share your own) HERE. Read about the study HERE.
There are never really two kinds of people in the world. But for purposes of this post, I’ll posit that there are two kinds of “nones” in the world – “nones” who would be part of a church if they could just find the right one, and “nones” who have no desire to be part of a church even if it matched them perfectly. I place myself in the latter category.
Like many “nones,” I started out as a “some.” I was reared in the Roman Catholic Church and educated in Catholic schools. As luck and the development curve would have it, just after confirmation (at age 14) I started finding out things about the church that I could not stand up and be counted for. The church’s policies concerning women and homosexuals seemed to me to stand in deliberate polar opposition to the Gospel message. And the church is not known for willingness to change from the inside. I didn’t have another 2,000 years to wait. My first “adult” move in the church was to leave it.
In a world that seems completely and irrevocably divorced from the teachings of Christ, where in contemporary society is there a place for the Christian voice? Politicians shamelessly use Jesus’s name to justify their authority and gain influence without bothering to unpack the full depth of theological and ethical implications of their words. Corporations are granted the rights of individuals, but some individuals are denied the resources they need in times of crisis to support their families and livelihoods. And the public debate is so full of vitriol and hyperbole that dehumanization and outright hatred of those with whom we disagree has become the norm. In light of the situation in which we find ourselves, how then should Christians behave?
While it might seem appealing to remove ourselves from secular society altogether and forsake the world in all its brokenness in favor of a uniquely Christian ethic that appeals and applies only to us, Christians have an obligation to serve as active participants in public discourse— elevating the conversation rather than abstaining from it so that we may try to live the truth and convictions of our faith.
[The "nones"] recite history and Christian leadership's collusion with the agents of empire-building and warfare. Then they say something like, “I'd rather live like Jesus than be a Christian.”
They see the Church as the rich young man and they wonder if anyone actually follows Jesus anymore.
Of course, this is not the only demographic shift at work in the religious life of the world.
There are more Anglicans in Nigeria than there are in England.
More Presbyterians in Ghana than in Scotland. ..
More Baptists in Southeast Asia than in the Southeastern United States.
More Christians go to church in China than in Europe.
In 1900, 71 percent of the world's Christians were in Western Europe. By 2000 that percentage dropped below twenty percent in some European nations.
Here's the real kicker: these are not problems to fix. They are simply realities to be faced.
Editor's Note: Sojourners has launched this new blog series to help shed light on the nation's latest "religious" affiliation. Scroll down to read their stories. Or EMAIL US to share your own.
Which religious tradition do you most closely identify with?
- Other Faith
Given these options — or even if you throw in a few more like Buddhist, Hindu, Agnostic — I would choose “Unaffiliated.” That puts me into a category with one-in-five other Americans, and one-in-three millennials, aptly named the “nones.”
In that vein, I introduce our new blog series: Meet the Nones. Through this series, I hope to encourage discussion, debate, and elucidate the full picture of what it means to be losing your religion in America.
Editor's Note: Would you like to share your story on this topic? Email us HERE.
TORONTO — The Canadian government is canceling the contracts of all non-Christian chaplains at federal prisons.
By next spring, Muslim, Jewish, Sikh and other non-Christian inmates will be expected to turn to Christian prison chaplains for religious counsel and guidance.
In an email to reporters on Oct. 4, the office of Public Safety Minister Vic Toews, who is responsible for Canada's federal penitentiaries, said the government "strongly supports the freedom of religion for all Canadians, including prisoners."