On Religion

Reading the Sporting Jews

When scribe Jonathan Tobin selected his all-Jewish baseball team, it was tempting to pencil in Rod Carew at second base.

This would have given his fantasy Maccabees squad its third Hall of Famer, with Hammerin' Hank Greenberg and southpaw Sandy Koufax. When you're talking baseball holy writ, it's impossible to overlook Carew's 3,053 hits and seven American League batting titles.

The Baseball Online Library took a leap of faith and put Carew in its Jewish All-Star Team. After all, he married a Jew and they raised their children in the faith. But Carew never converted, despite years of rumors. Thus, Tobin sent his team into cyberspace competition without Carew's .328 lifetime average.

One passionate reader reacted to the column (at JewishWorldReview.com) by saying: "OK, so he never converted. What's important is that he's still a better Jew than most of the Jews today who are not even raising their children in the faith. I say we should count him!"

Truth is, there's more to this than pundits seeking another excuse to argue about baseball and culture while enjoying a ballgame and kosher hot dogs. The search for what the Philadelphia Jewish Exponent editor calls "The Sporting Jews" offers intriguing insights into the puzzle of American Jewish identity.

Jewish immigrants once yearned – like members of any religious or ethnic minority – to find their own heroes and role models in a new land. Thus, Tobin said Jews grew up watching their elders point in history books while saying, "Look! Eddie Cantor is a Jew. Look! Irving Berlin is Jewish." It was important to thrive everywhere from Main Street to Hollywood and Vine. And then there was the sports page.

Athletics wasn't even on the "radar screen" in the old Jewish communities of Eastern Europe, he said. But it was impossible to deny baseball's role here, especially in the thriving urban neighborhoods into which Jews moved in the cathartic, agonizing decades before and after World War II.

Millions of Jews cheered when Greenberg opted out of a 1934 World Series game that fell on Yom Kippur. Decades later, Koufax declined to pitch on the opening game of the 1965 World Series, once again on Yom Kippur. Who could have imagined living to see such open displays of pride and Jewish identity?

"What could be a better symbol of this new Jew, this Jew who was finally living in a land where he could be comfortable in his own skin, than to be able to find Jewish heroes at the ballpark? ... I think it's hard for us to grasp how important someone like Greenberg was at that time. He was an icon of this new Jewish experience in America," said Tobin.

That was then.

Today, American Jews live in the age of Jerry Seinfeld and Joe Lieberman. Today, it's hard to imagine a time when the word "assimilate" would have sounded good to Jewish leaders. A century ago, millions of Jews were anxious to claim a new sense of identity – as Americans. Today, the question is how many will choose to claim an old identity – as practicing Jews.

The statistics are now familiar. Jews have declined from 4 percent to 2 percent of the U.S. population. While a 1990 survey – currently being updated – found 5.9 million Jews, researchers said 1.3 million practice another faith and 1.1 million claim no faith. Only 484,000 American Jews regularly attend temple or synagogue services.

While doing assembling his Maccabees roster, Tobin researched whether he could list current Philadelphia catcher Mike Lieberthal, who has a Jewish father. In the Phillies yearbook, he saw that the Lieberthal family picture showed them posed in front of a Christmas tree. He took that as a sign.

"There is a phrase that we use these days to describe people who convert to Judaism or step forward to publicly claim their Jewish identity. We call them 'Jews by Choice,' " said Tobin. "What we need to realize is that, in 2001, all Jews in America are 'Jews by Choice.' That is the reality of our situation. ...

"That seems humorous, when we're talking about hunting for Jews in the major leagues. But it isn't funny, otherwise. This is serious."

Year 13 – A brand name for your soul

Anyone strolling through last year's National Funeral Directors Association convention could catch glimpses of Baby Boomer heaven.

The Baltimore exhibits included "fairway to heaven" caskets for those especially devout golfers and NASCAR models for true fans that have seen their last race, at least in this life. The goal, said a convention spokesman, is to offer dying consumers the same kinds of choices that they demanded in life.

What's next? Allowing people to defray some funeral expenses via product-endorsement logos, like the ones on golf caps and racing cars? If there is a Harley-Davidson casket – yes, there is one – can a Lexus model be far behind? Could a user re-boot his Microsoft casket?

I cannot answer such soul-wrenching questions. But every year I do mark this column's anniversary by weaving together a few bizarre items that loiter in my files. For year No. 13, the designer-casket news snapped into place next to a story from The Financial Times.

It seems that the prestigious Young & Rubicam advertising agency is convinced many brand names have become substitute religions. They provide meaning for millions of believers who gradually become what they consume while taking communion, so to speak, at the mall.

"The brands that are succeeding are those with strong beliefs and original ideas," said an agency report. "They are also the ones that have the passion and energy to change the world, and to convert people to their way of thinking though outstanding communications."

When true believers think of Apple, Calvin Klein, Gatorade, Volvo, MTV, Starbucks, Nike and Virgin, they don't just think of products. These uncompromising "belief brands" help establish a sense of identity, according to Young & Rubicam. They are icons that define lives.

Are ad men our new priests and evangelists? With that in mind, ponder this.

* Up in Vancouver, some Canadian Christians were not amused by "Second Coming" ads for the Playland Amusement Park, which included a turnstile clicking ominously to "666." The park had just added two new rides – the "Hellevator" and the "Revelation."

* While many were offended by "Yo' Mama's Last Supper," a work of modern art that depicted Jesus as a nude black woman, an exhibit in Chicago offered up "The Last Pancake Breakfast," with Christ as Mrs Butterworth.

* Leaders of Southern California's 600,000 Muslims were not amused by Los Angeles Times ads juxtaposing images of bikini-clad California women with women in Islamic attire, linked by the slogan "Connecting Us to The Times." The newsroom staff protested, too, and the ads were soon phased out.

* In other multicultural news, shoppers noted changes in Nativity images last year in London. In a few, Joseph had been omitted to avoid offending female single parents. Wire-service reports also described tableaus in which a female figure replaced Joseph, to appeal to what the survey called those with "Sapphic," or lesbian, "inclinations."

* Here's another British innovation with mass appeal. The Anglican vicar of All Saints Parish in Guildford advertised a Harry Potter service complete with wizards, costumes, broomsticks, "Muggle songs" (hymns) and a non-flying version of a "quidditch" game.

The church's doorway was decorated as the King's Cross Station platform on which J.K. Rowling's characters catch the train to the Hogwarts School of Witchcraft and Wizardry. There was even a serpent banner for the ominous House of Slytherin, along with other Hogwarts decorations. The London Times said other parishes quickly requested copies of the liturgy.

* Can one purchase inner peace and salvation? The satirists at www.TheOnion.com have their doubts. They published a fake press release for an imaginary snack meant to ease the "hideously bleak emptiness of modern life. ... We're proud to introduce T.C. McCrispee's as the antidote you've been reaching out for. Our tasty new snack cracker will, if only for a few lovely moments, significantly lessen the aching, gnawing angst that haunts your very soul."

Participants in taste tests testified that the "satisfying crunch distracted them from the parade of tears that is life." A faux spokesperson summed up the campaign: "We're selling more than a cracker here. We're selling the salty, unctuous illusion of happiness."

Yes, Columbine was a God thing

The weeks before Easter are rich with ancient images of suffering, sacrifice, death and hard choices.

One of the biblical texts focused on martyrdom, during a Mass two years ago at Saint Frances Cabrini Catholic Church in Littleton, Colo. The visiting preacher tried to make this concept come alive.

Imagine that a spiritual war is raging, said Bishop Sam Jacobs of Alexandria, La., as he paced among the pews. What if someone burst into the church with a gun? What if he pointed it at people's heads and asked if they believed in God? Who would bravely say "yes"?

Youth minister Jim Beckman said the bishop asked the young people: "What if someone came into your school with a gun and did that?"

The words didn't register at the time. But that flock included many of the parish's 300-plus teens from Columbine High School. They remembered the sermon a few weeks later – after April 20th.

"I don't understand how anyone can deny the spiritual dimension of what happened at Columbine," said Beckman. "The repercussions of the shootings have continued to dominate our ministry here in so many ways. ... Yes, we survived and, yes, we will prevail and, yes, we have hope to carry on, in the name of Jesus Christ. But this tragedy raised spiritual issues that are not going to go away in a few months or even years."

Many state officials insist that the massacre wasn't "a God thing." They can chant this mantra, but the facts cry out that there was more to Columbine than familiar questions about school discipline, mass media and gun control.

The killers wanted to make a statement about good and evil, about morality and anarchy, and they succeeded. The first combatants to march into the church-state minefield at Columbine were Eric Harris and Dylan Klebold.

"Eric and Dylan told us why they did what they did," said Wendy Murray Zoba, senior writer at Christianity Today. "They were acting on the laws they had been taught by their culture. There is no God. You are your own god. There is no eternal law. You make your own law. The material world is all there is. Power is what matters. You just do it."

Thus, Harris wrote on his Web site: "My belief is that if I say something, it goes. I am the law, if you don't like it, you die. If I don't like ... what you want me to do, you die." In the pre-rampage videos, Harris vowed to shoot Christians in the head. He was furious at Christians who shared their faith with others. Witnesses said he went out of his way to shoot students who were praying out loud. He asked several if they believed in God.

Clearly, said Zoba, "Eric Harris had a God problem." And as their "judgment day" approached, Klebold looked into a camera lens and said: "We're going to have followers because we're so ... god-like." He added: "We're not exactly human. ... We have bodies, but we've evolved ... one step above you."

In her book "Day of Reckoning," Zoba writes: "There is no other way to explain what overtook these boys than to call it raw evil – not the Hollywood version but the religious kind." Thus, "Columbine rests uneasily in so many hearts. ... If hell, as it were, opened up and temporarily held sway in those hallways that day, such an occurrence would mean the existence of a spiritual world, and worse, a spiritual battle. And that, to many ... is irrational and creepy."

If there is spiritual evil, then that also implies that there is spiritual good and that's a hard equation to discuss on the evening news, in political debates and in classrooms.

"Something has gone terribly wrong in this culture," stressed Zoba. "I still think America hasn't faced the issues that were raised at Columbine, in part because there is always the next shooting, the next controversy, the next something to distract us. ...

"But there were big spiritual questions raised at Columbine and they will not go away on their own. If the church tries to just move on and get past this, then where will those spiritual questions be answered?"

Working on our spiritual issues?

It was a "slack day" in the confessional, with "only 88" parishioners receiving the sacrament of penance, a New York City priest recorded in his diary for 1899.

Another day was even slower, when he heard a "few" confessions – 71 at one sitting.

Several generations later, National Opinion Research Center surveys in 1965 and 1975 found that monthly confession among American Catholics fell from 38 to 17 percent during that interval, while those who never or almost never went rose from 18 to 38 percent. A decade later, noted historian James O'Toole, a University of Notre Dame study found that 26 percent of active, "core Catholics" never went to confession and another 35 percent went once a year.

Today, a typical parish priest may hear a dozen confessions a week.

"Catholics just don't want to do this anymore," said O'Toole, who teaches at Boston College. "They go to communion week after week and they simply don't go to confession. They no longer see a connection. ... Some people think that everything would change if the priests got tough again and started talking about sin and confession and hell. The reality is more complex than that."

This is Lent, when Catholics should be lining up to say their confessions before receiving Communion on Easter, which is April 15th. Even though this ancient tradition remains in effect, "I have never heard a priest point out this duty in Mass, not even in the days before Holy Week," said O'Toole. "This canonical standard ... seems to have vanished."

What happened? Writing in Commonweal, O'Toole noted that some women don't want to confess to males. Many Catholics now prefer to discuss institutional and societal sins, rather than personal ones. Some believe the Vatican II reforms undercut the need for private confession. And who believes in hell, anyway?

But while confession has faded, there has been a sharp rise among lay people in a practice called "spiritual direction." For centuries, priests, monks and nuns have met regularly with individual spiritual directors to receive spiritual guidance. This can include confession, but now the emphasis is on advice and mentoring.

"It's hard to talk about this without psychoanalyzing it a bit," said O'Toole. "The key is that a spiritual director is supposed to help you, quote, 'work on the spiritual issues in your life,' unquote. There are elements of the patient-counselor relationship in this. This is what people are going in for, these days."

Traditionally, spiritual directors have been monks and priests. In a convent, a sister would take spiritual direction from a mother abbess, then go to a priest to confess. Now, more nuns and lay people are assuming the role of spiritual directors and O'Toole said the students enrolled in seminary programs teaching this skill are overwhelmingly female. For many, counseling from a layperson has replaced confession to a priest.

Nevertheless, "working on your spiritual issues" is not the same thing as "confessing your sins," said O'Toole. Part of the problem is that, for generations, Catholics were expected to come to the confessional with lists of specific sins to confess as quickly and efficiently as possible. The emphasis was on the kinds of sins that could be counted on one's fingers. "Sin" was a highly legal, technical concept.

"Confessing your sins meant saying, 'I was angry with my kids five times. I kicked the cat three times,' " he said. "Today, Catholics are telling their spiritual directors, 'I've been angry and I don't know what's causing me to be so angry. Can you help?' ... The bottom line is that sin – especially those embarrassing, specific sins – just don't come up very often in what most people call 'spiritual direction.' "

So repentance is out and sympathy is in. People want spiritual advice, rather than penance. Once, confession was one of the rites of life that separated Catholics from Protestants. Now everybody goes to counseling.

"People want help," said O'Toole. "But what people are not doing is going to a priest and saying, 'I committed this sin and I know that I need to be forgiven.' That's not how they think, anymore. ... At some point, American Catholics stopped seeing the world that way."