Social/Moral Views of the "Nones"

In my series of reflections on the evolution of American religious identity from the 1950s to the present, which draw upon the Putnam/Campbell book American Grace I have noted that we've seen the nation's religiosity swing back and forth, from highly religious, to not so religious and then a return back to conservative religious values.  That last more conservative era of young adults began to end early in the 1990s.  Since then we've seen the pendulum swing the other way, and it is seen expressed most clearly in the movement away from "organized religion."  

The question that lies before us is why this is happening, or more specifically -- what markers are there that suggest a trend.  Robert Putnam and David Campbell point to attitudes among the rising generation toward homosexuality and marijuana.  And, not surprising those who take a more liberal view of these two issues tend to predominate among "Nones."  That is, as the authors note:  "liberal views on sexual morality contributed to their disaffection from religion" (p. 130).  This likely isn't news to many.  In fact, while I don't care for the Kinnaman/Lyon's book UnChristian, they also demonstrate that those most disaffected by organized forms of religion find the church's views on homosexuality distasteful.    

Consider what Putnam and Campbell write:

We make no strong claims about causation here, and we do not believe that it was simply differences over public policy that weakened the ties of this generation to organized religion.  Rather, we suggest, the dramatic contrast between a young generation increasingly liberal on certain moral and lifestyle issues (though still potentially open to religious feelings and ideals) and an older generation of religious leaders who seemed consumed by the political fight against gay marriage was one important source of the second aftershock. (p. 130).

This change of attitude has led to increased unease about mixing religion and politics -- and thus engaging in culture wars.  By continuing to fight these battles the church seems likely to continue pushing younger folks away.

Do give a little context from the news to bolster this change of attitude, I'd point to the debate over abolishing "Don't Ask, Don't Tell" in the military.  According to the Pentagon Report, about 70% of rank and file military have no problem or are neutral regarding the presence of gays serving openly in the military.  Where the problem seems to lie, is among older officers and the large contingent of evangelical chaplains (and certain members of Congress). 

Whether older generations or culture warriors like it or not the times, they are a changin'."  The question is -- how will the church respond?  And if it seeks to keep gays and lesbians at bay, push the upcoming generations further away from the church?

Worship and the Progressive Christian Church -- laying out a new pattern

It may seem ironic that some of the churches with the most conservative theology have the most culturally-connected "worship."   I put "worship" in quote marks, because in some ways -- as planners of church services have a tendency to do -- much of this "worship" borders on pure entertainment.  It uses all of the technology and style of the current cultural moment.   Worship in many progressive or liberal churches -- those in the old Mainline traditions -- have a tendency to be quite traditional and conservative.  The theology might be liberal but the medium is old style and traditional -- with liturgy, hymns and organs instead of guitars, free form worship, praise songs, and preachers in Hawaiian shirts.

So, what might a more culturally engaged, but theologically progressive worship look like?   I reposted a piece last week written by my friend Keith Watkins, which launches a series of posts that will engage this question.  Keith is deeply rooted in liturgical studies and treasures the ancient patterns.  But, he wants to envision what might be if we were to create worship contexts that are true to our liturgical patterns of Word and Table and yet be culturally aware. 

In his second post of the series, he takes up an address by Thomas Schattauer, the current president of the North American Academy of Liturgy.   In this address, Schattauer lists five perspectives on worship and the ways in which we formulate it:

•Recovery of historic practice toward a distinctive community witnessing to God’s purpose in the world

•Use of cultural materials toward a wider embrace of people (be it the unchurched or particular ethnic groups)

•Attention to the experience of the marginalized toward justice and inclusion of God’s reign

•Focus on relational community toward social belonging and wholeness

•Openness to the movement of God’s Spirit toward personal healing, holiness, and hope

Keith admits that his focus us been on that first perspective, but seeks to broaden it out in search of an alternative way of doing worship in progressive churches.  I'm going to repost three key paragraphs so you can see what Keith is trying to do. 

My perspectives have been deeply influenced by the first of Schattauer’s impulses: the liturgical movement. Schattauer says that its central interest is “to give the church clearer definition as a community of Christ through the focus on central practices which constitute persons in relation to Christ and to one another, most especially the reading and proclamation of Scripture, baptism, and Eucharist. Moreover, the purpose of this community in Christ constituted in its liturgical assembly is to be understood in relation to God’s purpose in the world.”

As useful as it is, Schattauer’s list gives insufficient attention to another impulse that I encounter with increasing urgency in theological literature and in conversations with church people week after week: the need to restate central Christian doctrines in ways that can be affirmed by people who have dismissed older ways of stating Christian beliefs and who are searching for believable ways of describing their faith. My early theological studies focused upon the continental liberal tradition and for a generation my closest theological colleagues were advocates of process theology. While I have only limited competence as theologian, the mood, perspective, and themes of contemporary liberal theology are important to the way I think about my life as a Christian.

My plan for this series is to propose that the classic union of Word and Table, understood in its simplest and most direct form, is the place to begin our construction of worship that is “something other.” I then will discuss each of its components, in their order as they appear in the classic shape of the service. Along the way, I will take time out to comment on specific challenges—atonement theologies in the eucharist, for example—that are especially challenging to the progressive Christians whom I meet week after week, in churches on Sundays and lots of other places on the other days.

I am deeply interested in where Keith will take this.  I have devoted considerable attention to the form that worship takes, in the hope that the worship services I help plan will bring people into the presence of God, so that they might worship God fully, and be empowered and encouraged so as to engage in the mission of God in the world -- bringing wholeness and healing to a deeply fragmented and wounded world.  To do this one must think deeply about what one is doing -- bringing theology, culture, and tradition into conversation with each other.  Theology provides the fulcrum upon which we balance culture and tradition.  It is not an easy task and requires that we attend to those who have wisdom in these matters -- even if we don't follow in every point of contention.  I invite you to participate in the discussion here and to continue over to Keith's blog, where you can read the full piece and engage him in conversation.