young people

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Can clergy help modern parents struggle with technology issues in their homes?

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Can clergy help modern parents struggle with technology issues in their homes?

The evidence keeps growing that families need help controlling technology in their homes, but this is a subject most megachurch pastors would have trouble addressing with a straight face.

"Talking about this subject in many of our churches would be … controversial for reasons that are rather ironic," said author Andy Crouch, senior communication strategist for the John Templeton Foundation in Philadelphia. "Pastors would be preaching in churches dominated by giant video screens and lots of them now ask their people to tweet sermon feedback right there in the service. The technology is everywhere."

It's hard to talk about controlling today's digital-screens culture without being accused of advocating a semi-Amish retreat. But at some point, he said, parents who care about faith, morality and character will have to develop some strategies. For starters, their children will need to hear, over and over: "Our family is different."

Clergy could help parents face this task. But that would require them to address hot-button issues ranging from online porn to whether parents should give children smartphones. It would also require saying, "Our church is different."

Crouch doesn't have easy answers for any of these questions. His new book, "The Tech-Wise Family," includes "Crouch Family Reality Check" pages detailing the struggles behind the principles he recommends. While his family uses candles at its screens-free dinners, Crouch admits that his home's number of Apple devices is in double digits.

Obviously, it's hard to observe any kind of "digital Sabbath" in which all these screens go dark for an hour, a day or even a week, said Crouch. Nevertheless, trying to control this digital lifestyle is a subject religious leaders should discuss with their flocks.

"If we don't have some rhythm with these things -- in terms of when we use them and when we don't -- then they're using us, instead of us using them," he said. But it's crucial to remember that, "we're not saying all this technology is bad. It's good, when used as part of a Christian family culture. That's what takes planning and commitment.

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Saith Peggy Noonan: Pick up the Book and change your world

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Saith Peggy Noonan: Pick up the Book and change your world

Any history of Catholic thought, and the rise of Western culture, has to mention the turning point in the conversion story of Aurelius Augustinus.

During a time of inner torment, the young man from North Africa withdrew into a garden. As Pope Benedict XVI told the story in 2008, he "suddenly heard a child's voice chanting a rhyme never heard before: tolle, lege, tolle, lege -- pick up and read, pick up and read. He … returned to the Pauline codex that he had recently read, opened it, and his glance fell on the passage of the Epistle to the Romans where the Apostle exhorts to abandon the works of the flesh and to be clothed with Christ."

The man who became St. Augustine picked up that book and, thus, he "changed himself and changed our world," said journalist Peggy Noonan, in her May 13 commencement address at the Catholic University of America.

That was the punch line in her urgent appeal for the graduates to grasp that there is much more to life than the fleeting contents of the glowing, omnipresent screens that dominate their days and nights.

Instead, the winner of the 2017 Pulitzer Prize for commentary urged them to "embark on a lifelong relationship with a faithful companion who will always help you and sometimes delight you -- who will never desert you, who will make you smarter, and wiser, who will always be by your side and enlighten you all the days of your life.

"I am talking about -- books. You must not stop reading books. That's all. If you seek a happy and interesting life, one of depth, meaning and accomplishment, you must read books."

Noonan said she certainly couldn't tell her own story without referencing one book after another, from biographies she read as a child to "Saints for Sinners: Nine Desolate Souls Made Strong by God," which as an adult "helped me understand that I was a Catholic and believed it all." Her love of history, which helped shaped her speechwriting for presidents Ronald Reagan and George H.W. Bush, came from shelves of books.

The closest Noonan came to talking politics -- she made only two passing references to the current president -- was to note the degree to which the story of 2016 was told by journalists raised in cyberspace.

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The quiet (in terms of news coverage) rise of a secular coalition in US politics

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The quiet (in terms of news coverage) rise of a secular coalition in US politics

NEW YORK -- Believe it or not, most Americans think their nation is becoming more tolerant, at least when it comes to warm feelings about most religious believers.

A recent Pew Research Center survey found that, in terms of "thermometer" ratings, Americans felt "warmer" about nearly all religious groups than they did in 2014. Even chilly ratings for atheists and Muslims are approaching a neutral 50 score.

But there was one glitch in this warming trend, with evangelical Protestants stuck on a plateau. Christianity Today magazine noted that, when the views of evangelicals were removed from the mix, only a third of non-evangelical Americans had warm feelings toward evangelicals. Flip that around and that means two-thirds of non-evangelicals have lukewarm or cold feelings about evangelical Christians.

"There's a sharp divide in this country and it's getting stronger. … This tension has been obvious for years, for anyone with the eyes to see," said political scientist Louis Bolce of Baruch College in the City University of New York. "It's all about moral and social issues. Some people don't like the judgmental streak that they see in traditional forms of Christianity, like in evangelicalism and among traditional Roman Catholics."

Bolce and colleague Gerald De Maio have, over two decades, mustered research demonstrating that journalists have shown little or no interest in the liberal side of this divide. While offering in-depth coverage of the Christian Right, journalists have all but ignored a corresponding rise in what the Baruch College duo have called "anti-fundamentalist" activists. Among Democrats, the term "evangelical" has become as negative as the old "fundamentalist" label.

When journalists deal with religion and politics, "prejudice is attributed to people on the Religious Right, but not to people on the secular and religious left. Everything flows from that," said De Maio.

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Believe it or not: 2016 was a rather normal election year when it comes to a 'pew gap'

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Believe it or not: 2016 was a rather normal election year when it comes to a 'pew gap'

No doubt about it, most mainstream pollsters thought the vote totals that rolled in during Election Night 2016 were intriguing, then stunning and, as dawn approached, almost unimaginable.

How did the chattering-class insiders miss what was clearly widespread heartland support for New York billionaire Donald Trump?

But there was one surprise left in the details of the early exit polls. In a race packed with soap-opera conflict and fiery rhetoric about personal ethics, morality and even faith, the experts looked at the role that religion played in 2016 and discovered -- to their shock -- that it was a rather normal modern election year.

"Actually, that's astonishing news," said Gregory A. Smith, who helps coordinate religion polling at the Pew Research Center. "If you consider all of the tumultuous events during this election year and how much tension there has been and all of the other stuff that's been up in the air, it's amazing that things were so steady" in terms of religion and voting, with "only a few numbers up or down a bit.

"Religious groups that have consistently supported the Republicans gave every indication they would back Donald Trump and that's how things turned out. The religious groups that traditionally back Democrats did so, but the turnout was down a bit. The religious groups that are usually divided were divided."

The so-called "God gap" (also known as the "pew gap") held steady, with religious believers who claimed weekly worship attendance backing Trump over Hillary Clinton, 56 percent to 40 percent. Voters who said they never attend religious services backed Clinton by a 31-point margin, 62 percent to 31 percent.

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Heart of the problem: Why so many men think church is for women (Part II)

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Heart of the problem: Why so many men think church is for women (Part II)

Sunday after Sunday, believers stand and sing at the start of worship. Here is the question author Leon Podles wants church leaders to ponder: Which of these two entrance hymns would inspire the most fervor in men?

First, consider these modern lyrics: "I am God of the Earth like a Mother in labor I bring all to birth. With all the Earth we sing your praise! We come to give you thanks, o lover of us all, and giver of our loving. … We are your work of art, the glory of your hand, the children of your loving."

Now for something completely different: "The Son of God goes forth to war, a kingly crown to gain; his blood red banner streams afar: who follows in his train? Who best can drink His cup of woe, triumphant over pain, who patient bears his cross below -- he follows in His train."

Yes, times have changed and the second hymn is rarely heard today. However, Catholic and Protestant churches -- especially in the Western world -- have been struggling with masculinity issues for centuries, noted Podles, in recent lectures at Mount Calvary Catholic Church in Baltimore. In most pews, women now outnumber men by ratios of two or three to one.

"The attitude toward church among the majority of men in Western cultures varies from, 'It's OK for women and children' to general indifference to a hostility that has on occasion led to mass murder," he said, referring to the slaughter of priests and monks during the Spanish Civil War.

"Why are men more distant from Christianity? Men and women are equally fallen, are equally in need of healing grace. Why are men more resistant to the ministrations of the church?"

Speaking to Latin American bishops in 2007, Pope Benedict XVI openly worried that "this kind of distance of indifference by men, which strongly calls into question the style of our conventional ministry, is partly why the separation between faith and culture keeps growing."

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A problem with deep roots: Why so many men think church is for women (Part I)

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A problem with deep roots: Why so many men think church is for women (Part I)

It was conventional wisdom, in the Middle Ages, that women were more pious than men and that women went to Confession and took Communion during great church feasts "while few men do," as a Dominican priest observed.

Austrian theologian Johann B. Hafen saw this trend in 1843: "During the year who surrounds most frequently and willingly the confessional? The wives and maidens! Who kneels most devoutly before our altars? Again, the female sex!"

Early YMCA leaders found that one out of 20 young men claimed church membership and that 75 percent of men "never attend church" at all. A Church News study in 1902 found that, in Manhattan, the ratio of Catholic women to men was 3 to 1.

What about today? To see what is happening in Catholic sanctuaries worshippers just have look around.

"You may have noticed that in many Catholic churches everyone in the sanctuary except the priest is female and sometimes the masculinity of the priest is doubtful. I remember a 50-year-old priest with a page-boy haircut," observed author Leon J. Podles, speaking at Mount Calvary Catholic Church in downtown Baltimore.

"Most Catholic pastoral ministers in this country and elsewhere are female, so often there is not a male in sight during Communion services. ... There have been recent changes in some countries in the ratio of women to men in the church, but it has not been a result of more men, but fewer women attending."

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Explaining St. Teresa of Kolkata's dark night of the soul -- to children

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Explaining St. Teresa of Kolkata's dark night of the soul -- to children

Like most illustrations in children's books, the image of Mother Teresa is quite simple, showing her kneeling in prayer beside her bed in a dark room, facing a bare cross and a single candle.

The tiny nun's eyes are open and her expression is hard to read. The text on the opposite page is candid.

"Mother Teresa experienced a great sorrow. Ever since she had moved to the slums, she no longer felt the presence of Jesus as she had before. She felt as though abandoned, rejected by him," according to "Mother Teresa: The Smile of Calcutta," a storybook for young children. "In her heart, she felt darkness and emptiness. She experienced the suffering of the poor who did not feel loved. She shared in the loneliness Christ suffered on the Cross."

Only the priests who worked with her knew about this "dark night of the soul," an experience seen in the lives of some other saints.

Working with text by Charlotte Grossetete, originally written in French, Ignatius Press editor Vivian Dudro said she "spent lots of time working on how to phrase that part. … You picture a young child reading about this pain in a saint's life or having this story read to them. How do you explain something like this in a few simple words?"

This dark night is clearly a crucial part of the life of the Albanian nun who was canonized this past weekend as St. Teresa of Kolkata. The formal petition to Pope Francis concluded: "Despite a painful experience of inner darkness, Mother Teresa travelled everywhere, concerned … to spread the love of Jesus throughout the world. She thus became an icon of God's tender and merciful love for all, especially for those who are unloved, unwanted and uncared for."

St. Teresa's sense of spiritual loss was the mirror image of the intense spiritual visions that, in 1946, inspired her to plunge deep into the slums of Calcutta (now called Kolkata) to serve the poorest of the poor.

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Family and faith -- Trying to heal Hillbilly ties that bind in the Hills and Rust Belt

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This was one call for water-leak help that the next-door neighbors in Middletown, Ohio, could not ignore.

"The landlord arrived and found Pattie topless, stoned and unconscious on her living room couch. Upstairs the bathtub was overflowing -- hence, the leaking roof," noted J.D. Vance, in his "Hillbilly Elegy" memoir about the crisis in America's working class that shaped his family.

"Pattie had apparently drawn herself a bath, taken a few prescription painkillers and passed out. … This is the reality of our community. It's about a naked druggie destroying what little of value exists in her life."

Vance was in high school at the time and dramas of this kind kept creating a dark cloud over his life. Many of his questions had moral and religious overtones, especially among people with roots back to the Bible Belt culture of the Kentucky mountains.

"Why didn't our neighbor leave that abusive man?", wrote Vance. "Why did she spend her money on drugs? Why didn't she see that her behavior was destroying her daughter?" And ultimately, "Why were all of these things happening … to my mom?"

Economic woes played a part, he said, but the elegy of hillbilly life involves psychology, morality, culture, shattered communities and families that are broken, or that never formed in the first place. Yes, there are religious issues in that mix.

"It's a classic chicken and egg problem," said Vance, reached by telephone. "Which comes first, poverty and economic problems or people making bad moral decisions that wreck marriages and homes? Clearly people -- children especially -- are caught in a vicious cycle."

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Volume is rising in closed-door LGBTQ debates among Baptists on the left

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If the liberal wing of Baptist life down South started naming saints, one of the first nominees would be former President Jimmy Carter.

But it's crucial to note that the man who put "born again" into the American political dictionary is Baptist, but no longer Southern Baptist. His theological views have evolved, leading to his 2000 exit from the Southern Baptist Convention. Take marriage and sex, for example.

"I think Jesus would encourage any love affair if it was honest and sincere and was not damaging to anyone else, and I don't see that gay marriage damages anyone else," Carter told The Huffington Post last year.

Plenty of Baptists agree, but have not felt free to be that candid, according to Don Durham, a former leader in the Cooperative Baptist Fellowship. For 25 years the "CBF" has served as a network for Baptists on the losing side of the great Southern Baptist wars of the 1980s. Now, Durham said, the "volume has been turned up" in behind-closed-doors CBF debates about sexuality.

"It's time to have substantive and open conversations about the genuinely difficult disagreements we have over how to organize the institutional expressions of how we will relate to sisters and brothers who happen to be gay, lesbian, bisexual, transgender or who
understand themselves as queer," wrote Durham, in an essay circulated by Baptist News Global, an independent website at the heart of Cooperative Baptist Fellowship life.

"I'm not naive. I know we will never have uniform responses to the many questions such conversations will hold -- and we don't have to. However, let's not be institutionally naive either. … There are now too many for whom our institutional expressions around LGBTQ topics are no longer tenable for us to pretend any longer that we can distract one another from that topic by focusing on all of the other things on which we agree."