Academia

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Ignore religion's role in real news in the real world? That's 'anti-journalism'

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When British media critic Jenny Taylor talks to journalists about why they need to take religion seriously, she tells them stories about news stories -- mostly stories many journalists try to avoid.

"The majority world is deeply religious. That small bit of it that still dominates the world's agenda -- the secular West -- is deeply unaware of what drives the rest," she said, during the recent "Getting Religion" conference in Westminster, England, led by the Open University and her own Lapido Media network.

Thus, she argued, "The world is in grave danger from the West's own conceits and complacency. ... In Britain we have been trained through cultural prejudice and ideological pressure not to 'do God.' I was told by a BBC press officer that 'we leave our religion at the door when we come to work.'

"The intention may be the scrupulous avoidance of perceived bias, but misunderstood it leads to blindness and an inability to report the facts."

One story has been unfolding in East London, where controversy has long swirled around plans to build the massive Abbey Mills Mosque near Olympic Stadium. How massive? It would hold 9,000 people, roughly four times the size of the iconic St. Paul's Cathedral.

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Dick Cavett, Eric Metaxas talk miracles on Manhattan's Upper West Side

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Long ago, back in Sunday school in Nebraska, something happened that changed how television talk legend Dick Cavett would think about faith forever.

When he was a boy, his mother got breast cancer. Then a "seemingly helpful old lady said, 'Dickey, if you pray your mother will get well,' and," he said with a long pause, "she didn't."

This anecdote was highly relevant, during a recent New York City forum, because Cavett was interviewing author Eric Metaxas about his new book, "Miracles: What They Are, Why They Happen, and How They Can Change Your Life."

In other words, young Cavett prayed for a miracle, it didn't happen and that certainly did shape his life.

"That didn't help either my attitude toward religion or helpful old ladies," he said, drawing sad laughter from the live audience during this "Socrates In The City" webcast. "I felt that I did it wrong, of course. I didn't do it right and I was partly responsible."

Metaxas, founder of the "Socrates" series, added: "Is this old lady still alive? Because I would like to give her a piece of my mind."

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Two clashing Orthodox takes on doctrine -- past and future

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When two global religious leaders embrace one another, someone is sure to turn the encounter into a photo opportunity. 

The photo-op on Nov. 7 was symbolic and for many historic. The elder statesman was the Rev. Billy Graham and, rather than an evangelical superstar, the man who met with him at his North Carolina mountain home was Russian Orthodox Metropolitan Hilarion Alfeyev. This visit was linked to a Hilarion address to a gathering of Protestant and Orthodox leaders in Charlotte, organized by the Billy Graham Evangelistic Association. 

After generations of work organizations such as the Episcopal Church and the World Council of Churches, the archbishop said many Orthodox leaders now realize that -- on issues of sex, marriage, family life and moral theology -- some of their ecumenical partners will be found in evangelical pulpits and pews. 

"In today's pluralistic world, the processes of liberalization have swept over some Christian communities. Many churches have diverted from biblical teaching ... even if this attitude is not endorsed by the majority of these communities' members," said Hilarion, who is the Moscow Patriarchate's chief ecumenical officer. 
 

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Foggy faith in 'mushy middle' of American religion scene

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Crack open a traditional hymnal and most American Protestants will be able to belt out the classic hymn, "Holy, holy, holy! Lord God Almighty!"

The last verse states: "Holy, holy, holy! Lord God Almighty! All thy works shall praise thy name, in earth and sky and sea. Holy, holy, holy! Merciful and mighty, God in three persons, blessed Trinity."

Also, most practicing Catholics will be familiar with these Catechism lines: "The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. ... The Trinity is One. We do not confess three Gods, but one God in three persons, the 'consubstantial Trinity'."

The language is mysterious and ancient. Yet according to a new survey probing what Americans believe on crucial theological issues, a majority of those polled -- 71 percent -- believe in the Trinity.

But what about that whole "God in three persons" thing? Not so much.

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Three questions, three fault lines in American pews and pulpits

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If the goal is to map the evolving landscape of American religion, the late George Gallup, Jr., once told me, it was crucial to keep asking two kinds of questions.

The kind attempted to document things that never seemed to change or that were changing very, very slowly. Thus, Gallup urged his team to keep using old questions his father and others in the family business began asking in the 1940s and '50s, such as how often people attended worship services, how often they prayed and whether they believed in God.

The second kind of question, he said, tested whether these alleged beliefs and practices affected daily life.

"We revere the Bible, but don't read it," he warned, in one 1990 address. "We believe the Ten Commandments to be valid rules for living, although we can't name them.

"We believe in God, but this God is a totally affirming one, not a demanding one. He does not command our total allegiance. We have other gods before him."

About that time, I shared a set of three questions with Gallup that I had begun asking, after our previous discussions. The key, he affirmed, was that these were doctrinal, not political, questions. My journalistic goal was to probe doctrinal changes that revealed fault lines in churches. The questions:

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The new campus orthodoxy that forbids most old orthodoxies

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At first, Vanderbilt University's new credo sounded like lofty academic lingo from the pluralistic world of higher education, not the stuff of nationwide debates about religious liberty.

Leaders of Vanderbilt student groups were told they must not discriminate on the basis of "race, sex, religion, color, national or ethnic origin, age, disability, military service, or genetic information. ... In addition, the University does not discriminate against individuals on the basis of their sexual orientation, gender identity, or gender expression."

The bottom line: this "all-comers policy" forbad campus-recognized student groups from requiring their leaders to affirm the very doctrines and policies that defined them as faith-based, voluntary associations in the first place.

This private university in Nashville -- which once had Methodist ties -- affirmed that creeds where acceptable, except when used as creeds. Orthodoxy was OK, except when it conflicted with the new campus orthodoxy that, in practice, banned selected orthodoxies.

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Don't ask, don't tell on cohabitation?

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It's a hypothetical case, but one priests frequently face in an American culture transformed by the Sexual Revolution. 

On the other side of the desk is a couple seeking marriage-preparation sessions before a church wedding. At least one of these young people is from a parish family and, thus, has been receiving Holy Communion. Neither has been to Confession in years. 

 The pastor has every reason to suspect that, like millions of Americans, this couple is already "shacking up."

A Catholic priest knows that the catechism teaches that sex between an unmarried man and an unmarried woman is "gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses." He knows that it teaches that anyone "conscious of a grave sin must receive the sacrament of Reconciliation before coming to Communion."

So a painful question looms over these encounters: Don't ask, don't tell?

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Growing tensions on the Faith and Family Left

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It was one of those symbolic questions that pollsters toss into the mix when probing fault lines inside political coalitions.

The Pew Research Center recently asked, as part of its "Beyond Red vs. Blue" political typology project, whether voters agreed or disagreed that it is "necessary to believe in God to be moral."

Among the voters called "Solid Liberals," one of three major Democratic Party camps, only 11 percent of those polled said "yes." People in the emerging "Next Generation Left" felt the same way, with only 7 percent affirming that statement.

However, things were radically different among the voters that Pew researchers labeled the "Faith and Family Left." In this crowd -- the survey's most racially and ethnically diverse camp -- an stunning 91 percent of those polled saw a connection between morality and belief in God.

"That number, the size of that gap, jumped out at me" in the results, said Carroll Doherty, director of political research at the Pew Research Center.

Faith and Family Left voters are "pretty loyal Democrats, the kind that supported Bill Clinton and Al Gore. They voted for Barack Obama in 2008 and most of them voted for him again in 2012," he added. "But when it comes to moral and cultural and religious issues, they take a very different approach" from the Solid Liberals and those in the Next Generation Left.

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Religious leaders struggle to reach 'emerging adults'

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When leaders of traditional faith groups think about reaching out to Millennials, religious seekers, unaffiliated "Nones" and other postmodern young Americans, this is the voice that many keep hearing in their heads.

"Morality is how I feel too, because in my heart, I could feel it," said one person interviewed in the National Study of Youth and Religion. "You could feel what's right and wrong in your heart as well as your mind. Most of the time, I always felt, I feel it in my heart and it makes it easier for me to morally decide what's right and wrong. Because if I feel about doing something, I'm going to feel it in my heart, and if it feels good, I'm going to do it."

Seconds later, young people caught up in what experts now call "emerging adulthood" may stress that they are open to attending multigenerational congregations that offer roots, tradition and mentors. But how will they know when they have found the right spiritual home?

Right. When they feel it.

That's a hard target to hit, said Naomi Schaefer Riley, author of "Got Religion? How Churches, Mosques and Synagogues Can Bring Young People Back." Many religious leaders are struggling to find a "sweet spot between deep religious messages that sound cool" and faith that "seems like it comes from a sappy self-help book," she noted.

In light of current trends, it's also hard for clergy to take comfort in the trend seen in previous generations, which is that young people who abandon the pews usually return when they are married and have children. Trouble is, increasing numbers of Americans between 20 and 40 are delaying marriage, family and any community ties that bind. Some are opting out of marriage altogether.

This creates strong moral tensions.