Category Archives: Religion

Pope: modern society doesn’t leave much room for God

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Pope Benedict’s Christmas Eve mass included this commentary about the role of religion in modern society:

“Do we have time and space for him? Do we not actually turn away God himself? We begin to do so when we have no time for him,” said the pope, wearing gold and white vestments.

“The faster we can move, the more efficient our time-saving appliances become, the less time we have. And God? The question of God never seems urgent. Our time is already completely full,” he said.

The leader of the world’s some 1.2 billion Roman Catholics said societies had reached the point where many people’s thinking processes did not leave any room even for the existence of God.

“Even if he seems to knock at the door of our thinking, he has to be explained away. If thinking is to be taken seriously, it must be structured in such a way that the ‘God hypothesis’ becomes superfluous,” he said.

“There is no room for him. Not even in our feelings and desires is there any room for him. We want ourselves. We want what we can seize hold of, we want happiness that is within our reach, we want our plans and purposes to succeed. We are so ‘full’ of ourselves that there is no room left for God.”

This sounds like a secularization argument to me: the rational thinking that began off several centuries ago before and during the Enlightenment has squeezed out God. It also reminds me of the 2004 book Sacred and Secular by Norris and Inglehart that suggested the modern welfare state has met more people’s daily needs so there is less need for God.

Additionally, the Pope also suggests modern technologies that offered to help make our lives more efficient now just take up more of our time. Is the Pope simply a crank from an older generation or is this prescient commentary about the downsides of technology millions the world over have adopted?

Converting American churches into housing units

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More American churches are being converted into housing units:

The building is one of a number of church-to-home luxury conversions popping up around the country. As dozens of churches close or move to different quarters each year, they’re finding second lives as condo developments and townhouses.

The conversion process is growing more common as shrinking congregations and shifting demographics have made it difficult for some congregations to stay afloat financially. According to a March report from CoStar Group, a real-estate research firm, 138 church-owned properties across the country were sold by banks last year, compared with 24 three years earlier…

Architects have found creative ways to convert these historic buildings—which often have 40- or 50-foot-high ceilings, few or no interior walls and stained-glass windows—into homes and apartments that will sell for millions of dollars.

But it isn’t an easy process: Not only do the structures need intensive interior reconstruction and upgrades to meet modern building codes, but they often have been granted landmark status, further complicating renovations.

This is a good example of retrofitting. As the article notes, hundreds of churches have closed in recent years and converting the churches generally leaves the outside while making the interior reusable. One irony in this story is that I have read in recent years about growing conservative churches making use of vacant shopping structures, often big box stores, rather than building new churches or megachurches. So, in the suburbs, some churches are sacralizing profane spaces while in cities, new residents are secularizing once-sacred spaces.

It would also be interesting to hear how these new residential units were received in the communities in which they were built. The article profiles individual owners and builders but doesn’t talk much about the zoning process or reactions from neighbors. It sounds like people generally want to save the historic church buildings but there might be concerns about adding new residents. On the other hand, converting the churches means the property can be added to the tax rolls and generate revenue for the community.

Also, the examples of this article include fairly expensive condos and housing units. Has anyone turned churches into truly affordable housing? If so, the mission of the church might continue even if a congregation no longer meets there.

Religious nones vote overwhelmingly for Obama in 2012 presidential election

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A number of commentators have pointed out the advantage for President Obama among the religious “nones,” people who have no religious affiliation who now make up almost 20% of the US population, in the 2012 election. Here is another look at the voting gap:

— In Ohio, Obama lost the Protestant vote by 3 points and the Catholic vote by 11, but he won the “nones” — 12 percent of the state’s electorate — by 47 points.— In Virginia, Obama lost Protestants by 9 points and Catholics by 10 points, but won 76 percent of the “nones,” who were 10 percent of the electorate.

— In Florida, Obama lost Protestants by 16 points and Catholics by 5 points, but captured 72 percent of the “nones.” They were 15 percent of the electorate.

Similar results were seen in states including Michigan, New Hampshire and Pennsylvania…

Nationally, Obama lost the Protestant vote by 15 points, won the Catholic vote by 2 points, and captured 70 percent of the “nones.”

If the late 1970s and 1980s were about the rise of conservative religious voters, the Moral Majority and all that, are the 2010s going to be about the rise of the “nones”? While the article cautions at the end that religious switching is common in the United States, I haven’t seen commentators or political types address this question: how could Republicans change their pitch to attract more of the “nones”?

Argument: McMansions contribute to excessive American pride, sin

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Here is a post-election argument that McMansions fed into the problem of American pride:

But along with all of the goods we manufactured and skyscrapers we erected, we cultivated immense pride—a pride that overfocused us on the material rather than the spiritual aspects of prosperity (to do for others) and freedom (to live for others) and military might (to defend ourselves and others). When we overtipped the scales and became weighed down with McMansions we neither needed (with our 2.5 children) nor could really afford, when we began to manipulate the stock market, when we began to make war with drones and shrug off human life as “collateral damage” we justified it by saying we were the greatest nation the world had ever seen; exceptional and indispensible.

The typical moral argument against McMansions (see here) doesn’t usually delve into the idea of spiritual sin. Is the main sin that Americans built such homes (degrading the environment as well as relationships with neighbors and communities), that Americans were too proud of such homes (which are intended to impress and opponents say are too garish), or that Americans saw the homes, and by extension the country that made it possible, as something to be idolized?

Thinking beyond McMansions, what homes then are more moral? Tiny houses? Not-So-Big houses? New Urbanist homes and neighborhoods? Green homes?

New developments tower over Mecca

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Several new developments in Mecca threaten to dwarf the holy sites:

Shooting 26 searchlights 10km into the skies, and blaring its call to prayer 7km across the valley, the Abraj al-Bait is also the world’s second tallest building. Encrusted with mosaics and inlaid with gold, it is the most visible (and audible) sign of the frenzied building boom that has taken hold of Saudi Arabia’s holy city over the last 10 years. “It is truly indescribable,” says Sami Angawi, architect and founder of the Jeddah-based Hajj Research Centre, who has spent the last three decades researching and documenting the historic buildings of Mecca and Medina, few of which now remain. In particular, the house of the prophet’s wife, Khadijah, was razed to make way for public lavatories; the house of his companion, Abu Bakr, is now the site of a Hilton hotel; and his grandson’s house was flattened by the King’s palace. “They are turning the holy sanctuary into a machine, a city which has no identity, no heritage, no culture and no natural environment. They’ve even taken away the mountains,” says Angawi…

Along the western flank of the city are the first towers of the Jabal Omar development, a sprawling complex that will eventually accommodate 100,000 people in 26 luxury hotels – sitting on another gargantuan plinth of 4,000 shops and 500 restaurants, along with its own six-storey prayer hall. The line of blocks, which will climb to heights of up to 200 metres and terminate in a monumental gateway building, share the clocktower’s Islamic-lite language: a cliched dressing of pointed arches and filigree grillwork plastered over generic concrete shells…

Another development of repetitive slabs, echoing Jabal Omar’s toast-rack urbanism, is slated for the northern side of the Grand Mosque, at al-Shamiya, while a $10bn plan to provide an extra 400,000 sq metres of prayer halls there is almost complete. Standing like a gigantic triangular slice of wedding cake, this building will accommodate 1.2m more worshippers each year, but it has come at a price…

The Kaaba is the holy black cube in the centre of the Grand Mosque, around which pilgrims walk; proximity to it has become the ultimate currency, allowing hotel suites with the best views to charge $7,000 per night during peak seasons. This unique concentricity, with everything determined by its orientation towards the hallowed centre, has spawned a strangely diagrammatic radial urbanism. From above, like a sea of iron filings pulled by a magnet, the whole city appears to crowd round a core, the vortex of pilgrims giving way to an equally swirling current of tower blocks. It is the axis of prayer writ large in concrete.

The contrast seems stark: a holy site versus ultra-modern development. Is this growth machine development, meaning development primarily about generating profits from pilgrims, run amok? That this is emerging in Saudi Arabia shouldn’t be too surprising. Oil money has to be spent somewhere. Plus, cities like Dubai and Abu Dhabi have been getting a lot of attention in recent years for their massive developments and I imagine Saudi Arabia would like to match some of that. Yet, Dubai and Abu Dhabi aren’t also known for being major religious sites.

Also, whenever I see stories like this, I am reminded of the amazing pace of development in some cities (particularly in China and oil-rich Middle East nations) around the world: from populated, primarily low-rise cities to massive, tall, expensive developments.

Apple iPad mini launch similar to a “religious revival meeting”?

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An anthropologist discusses how the recent iPad mini launch has some religious dimensions:

She [anthropologist Kirsten Bell] came to some of the same conclusions as her predecessors, including Eastern Washington University sociologist Pui-Yan Lam, who published an academic paper more than a decade ago that called Mac fandom an “implicit religion.”…

Apple’s product launches take place in a building “littered with sacred symbols, especially the iconic Apple sign itself,” she said. During keynote speeches, an Apple leader “addresses the audience to reawaken and renew their faith in the core message and tenets of the brand/religion.”

Even Apple’s tradition of not broadcasting launches in real time is akin to a religious event, Bell said. (Today’s event was available live on Apple’s website.) “Like many Sacred Ceremonies, the Apple Product Launch cannot be broadcast live,” she wrote. “The Scribes/tech journalists act as Witness, testifying to the wonders they behold via live blog feeds.”…

Yet there are strong reasons people have long compared Apple culture to religion, Bell said. “They are selling something more than a product,” she said. “When you look at the way they advertise their product, it’s really about a more connected life.” A better life is something many faiths promise, she said.

I wrote about this earlier when a commentator made a similar argument after the passing of Steve Jobs.  Comparisons like this, whether it be a product launch or a big sporting event or a rock concert, tend to draw on similar Durkheimian ideas: these are rituals; they can generate feelings of collective effervescence and emotional energy; they can strengthen group bonds; they involve a lot of important symbols that often require some inside knowledge to fully understand; there are clear lines demarcating what is sacred and what is profane. It may not be religion as the public typically thinks of it as involving some real or perceived spiritual or supernatural forces but its actions and consequences could be similar.

 

NYT lays out three options for how personal religious faith could influence sociological work

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At the end of a column looking at this summer’s public debate over research findings from sociologist Mark Regnerus, the writer suggests there are three ways personal religious faith could influence a sociologist’s work:

So if there is not really a Christian method in sociology, but there is a role for a self-described Christian in sociology, as Dr. Regnerus once averred, then what is that role? One can imagine several answers.

First, the religious — or atheist, for that matter — sociologist might have a set of topics that she finds particularly relevant to her beliefs. Given their traditions’ emphasis on traditional family, for example, a conservative Catholic or evangelical Protestant could reasonably gravitate toward the study of family structure.

Second, a scholar might have faith that good research ultimately brings people to God or furthers his plans. A Christian historian might trust that even a modest study of the Spanish-American War, or of Rhode Island history, would do a small part to reveal the providential nature of all history.

Finally, a scholar might be a “Christian scholar” by virtue of the pride he takes in his faith, especially in the secular academy. Dr. Regnerus was a proud Christian witness, once upon a time. But these days he won’t discuss his faith, even with a Christian magazine. Two weeks ago, Christianity Today ran a lengthy interview with Dr. Regnerus in which he said nothing about his religious beliefs.

Option one presented here seems to be the one that would probably be most acceptable to the broader scientific community. Lots of researchers have personal interests that help guide them to particular areas of study but then we tend to assume (or hope), a la Weber’s arguments about value-free sociology, that the findings will not necessarily be influenced by these personal interests. At the same time, some might argue that completely separating personal life and research results may be a modernist dream.

I suspect options two and three wouldn’t get as much broad support.

It would also be interesting to see how this would play out if we weren’t talking about personal religious beliefs but other personal beliefs. For example, Jonathan Haidt has been looking at politics within social psychology and thinking about how these personal (and more collective) beliefs might influence a whole field.

19% of Americans now religiously unaffiliated but many are still religious or spiritual

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Pew reported yesterday that the number of Americans claiming no religious affiliation continues to rise to over 19%. However, there is a complex story taking place with this group: many are still religious or spiritual, this may be more about generational change, and it could be that those who rarely go to church are now more willing to say so.

However, a new survey by the Pew Research Center’s Forum on Religion & Public Life, conducted jointly with the PBS television program Religion & Ethics NewsWeekly, finds that many of the country’s 46 million unaffiliated adults are religious or spiritual in some way. Two-thirds of them say they believe in God (68%). More than half say they often feel a deep connection with nature and the earth (58%), while more than a third classify themselves as “spiritual” but not “religious” (37%), and one-in-five (21%) say they pray every day. In addition, most religiously unaffiliated Americans think that churches and other religious institutions benefit society by strengthening community bonds and aiding the poor.

With few exceptions, though, the unaffiliated say they are not looking for a religion that would be right for them. Overwhelmingly, they think that religious organizations are too concerned with money and power, too focused on rules and too involved in politics…

The growth in the number of religiously unaffiliated Americans – sometimes called the rise of the “nones” – is largely driven by generational replacement, the gradual supplanting of older generations by newer ones. A third of adults under 30 have no religious affiliation (32%), compared with just one-in-ten who are 65 and older (9%). And young adults today are much more likely to be unaffiliated than previous generations were at a similar stage in their lives…

In addition to religious behavior, the way that Americans talk about their connection to religion seems to be changing. Increasingly, Americans describe their religious affiliation in terms that more closely match their level of involvement in churches and other religious organizations. In 2007, 60% of those who said they seldom or never attend religious services nevertheless described themselves as belonging to a particular religious tradition. In 2012, just 50% of those who say they seldom or never attend religious services still retain a religious affiliation – a 10-point drop in five years. These trends suggest that the ranks of the unaffiliated are swelling in surveys partly because Americans who rarely go to services are more willing than in the past to drop their religious attachments altogether.

So while the number of atheists and agnostics has risen in the last few years, the number of non-affiliated Americans has risen even more as more people are less interested in identifying with religious institutions.

I wonder if there is another explanation at work here: in general, Americans now have less trust in all institutions. Here is where things stood in October 2011:

A recent New York Times/CBS News poll showed barely 10 percent of the public trusts the government. But it doesn’t stop there: Trust in public institutions like corporations, banks, courts, the media and universities is at an all-time low; the military is one of the few exceptions.

Perhaps this is a package deal. And perhaps this was part of the oddness of the 1950s; the prosperous era suggested Americans could trust institutions (and church attendance and membership went up) but the zeitgeist started going the other way in the 1960s.

Latinos and the “religion” of the American Dream

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A new poll suggests Latinos are optimistic about the American Dream:

The poll, which surveyed 887 likely Latino voters, found that 73 percent believe that their families will achieve the American Dream, compared to only 7 percent who don’t think they’ll attain the American Dream.

“When they come to this country, they are like someone who has converted to another religion,” said Vincent Parrillo, a professor of sociology at William Paterson University, about the immigrant experience in the U.S. “They are a little more devout than those who are born here.”…

The Fox News Latino poll also found that Latinos believe the next generation of Latinos in the United States will be better off than they are today.

About 74 percent of those surveyed said that life will be better than today, while only 13 percent believe it will be worse and 3 percent said it will be the same, the poll states.

I’m intrigued by the link between the American Dream and religion. Does the American Dream really function like a religion in Durkheimian terms, as an ideology about ourselves that helps bring us together and helps provide social cohesion? There may even be rituals associated with it such as buying a home, going to college, and seeing your children get ahead. If we look at the words used at the recent Republican and Democratic National Conventions, both invoked the phrase “American Dream” with Republicans doing so at a slightly higher rate. Since we have freedom of religion and thus a variety of different beliefs and unbeliefs plus a fairly multicultural society with many subcultures and backgrounds, is the American Dream what truly unites Americans?

Disconnect between how much Americans say they give to church and charity versus what they actually give

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Research working with recent data on charitable and religious giving suggests there is an interesting disconnect: some people say they give more than they actually do.

A quarter of respondents in a new national study said they tithed 10 percent of their income to charity. But when their donations were checked against income figures, only 3 percent of the group gave more than 5 percent to charity…

But other figures from the Science of Generosity Survey and the 2010 General Social Survey indicate how little large numbers of people actually give to charity.

The generosity survey found just 57 percent of respondents gave more than $25 in the past year to charity; the General Social Survey found 77 percent donated more than $25, Price and Smith reported in their presentation on “Religion and Monetary Donations: We All Give Less Than We Think.”

In one indication of the gap between perception and reality, 10 percent of the respondents to the generosity survey reported tithing 10 percent of their income to charity although their records showed they gave $200 or less.

Two thoughts, more about methodological issues than the subject at hand:

1. What people say on surveys or in interviews doesn’t always match what they actually do. There are a variety of reasons for this, not all malicious or intentional. But, this leads me to thought #2…

2. I like the way some of these studies make use of multiple sources of data to find the disconnect between what people say and what they do. When looking at an important area of social life, like altruism, having multiple sources of data goes a long way. Measuring attitudes is often important in of itself but we also need data on practices and behaviors.