Category Archives: Religion

Sociologist peeks behind the curtain of Vatican II

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Vatican II was a momentous movement in the modern history of the Catholic Church. However, how some of these decisions were made was not public knowledge.

Sociologist Melissa Wilde, with a team of researchers, obtained unprecedented access to Vatican II voting records in the Vatican Secret Archive. Their recent paper in American Sociological Review, “Religious Economy or Organizational Field? Predicting Bishops’ Votes at the Second Vatican Council” provides some answers about the voting patterns of the council. Some of the key findings:

They concluded that in places where the Roman Catholic Church enjoyed a stable monopoly as the state church, religious leaders were almost impervious to outside influence and opposed to most kinds of change. In areas in which Catholicism was not the established faith but where the religious field was stable, however, leaders of other religious institutions were a crucial source of influence on Catholic bishops who attended and voted at Vatican II.

Essentially, in places where the Catholic Church was not the state-supported religion, Catholic leaders were more willing to consider reforms that could make them more attractive in the religious marketplace. Or that is my quick interpretation based on this quick overview…I’ll need to read the complete article.

Interesting glimpse at unprecedented data.

Evangelicals and Mainline Protestants

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Joe Carter at First Things discusses some comments made by sociologist Rodney Stark in a recent interview. Stark suggested that the Mainline denominations, Episcopalians, Congregationalists, Methodists, Presbyterians, and a few others, are now the periphery while Evangelicals are the core.

Carter argues:

No offense to my mainline friends, but I’ve never understood why they continue to be considered mainstream by the the mainstream media. The Southern Baptist Convention has as many members as all mainline denominations combined. Yet the dying denominations get all the attention.

I suspect that within my lifetime the only mainline denominations that will continue to exist will be those that, as Stark notes, are led by clergy who are “generally evangelical in their convictions.”

While Carter may have a point about Mainline denominations receiving an inordinate amount of attention compared to their size, there are still some reasons to consider and track the Mainline:

1. They represent an important historical era of Christianity in the United States and their slow decline is of interest. Once the dominant denominations, they are now in a different position. How their theological beliefs have changed over time is fascinating. Tracing these changes is useful just as tracking how Evangelicalism has changed and will change over time is also useful.

2. Mainline denominations have historically had middle-class and upper-class adherents as opposed to more conservative denominations which had less education and lower incomes. While this gap has narrowed today, these denominations still often represent money, tradition, and influence. These are interesting qualities that are attractive to journalists and others.

Pastors as entertainers vs. helping people grow spiritually

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In an op-ed in the New York Times, G. Jeffrey MacDonald argues that part of the reason clergy are so burned out is that expectations from parishioners have changed:

The pastoral vocation is to help people grow spiritually, resist their lowest impulses and adopt higher, more compassionate ways. But churchgoers increasingly want pastors to soothe and entertain them. It’s apparent in the theater-style seating and giant projection screens in churches and in mission trips that involve more sightseeing than listening to the local people.

As a result, pastors are constantly forced to choose, as they work through congregants’ daily wish lists in their e-mail and voice mail, between paths of personal integrity and those that portend greater job security. As religion becomes a consumer experience, the clergy become more unhappy and unhealthy…

In this transformation, clergy have seen their job descriptions rewritten. They’re no longer expected to offer moral counsel in pastoral care sessions or to deliver sermons that make the comfortable uneasy. Church leaders who continue such ministerial traditions pay dearly.

Even as MacDonald suggests there is a large trend toward more consumerist church experiences, he does not mention how pastors might have fed into this or gone along with this. If he doesn’t think pastors have gone along with this, then perhaps the issue is that congregations have taken more control over local churches and demand things like video screens over protests from clergy. If he does think pastors have gone along with this, why did they do so?

I would be curious to hear how MacDonald would change the situation: should change come from pastors, the congregations, both, somewhere else? Is it a matter of the church giving in to cultural pressures?

Age drops for master of divinity degree recipients

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USA Today reports that the median age for those obtaining a master of divinity degree has dropped in the last decade:

For the past 10 years, the estimated median age of candidates for master of divinity degrees has fallen steadily, from 34.14 in 1999 to 32.19 in 2009, according to an analysis by the Center for the Study of Theological Education (CSTE) at Auburn Seminary. That marks a reversal: From 1989 to 1999, the estimated median age had climbed steadily from 31.4 to 34.14.

Perhaps this is part of a larger trend of a younger generation seeking more meaning in their career.

I would be curious to know whether those entering the ministry today do so for similar reasons as those who entered the ministry 50 or 100 years ago.

“Sociological conversion” to faith

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As a side note to the Chelsea Clinton wedding, some people have wondered whether this means Chelsea is joining the Jewish faith. In the midst of this wondering, David Breakstone of the Jerusalem Post speaks to a sociologist and introduces me to a new term:

“Many non-Jewish spouses are going through sociological conversions rather than rabbinical conversions,” Prof. Steven Cohen, eminent sociologist of American Jewry and personal friend, tells me in another article on the subject that appeared in this paper. “They’re becoming in effect members of the Jewish community without official rabbinical instruction or authorization. Sociological conversions may be the biggest denomination of converts today.”

This term apparently means that people can become Jewish without adopting Judaism. As one writer at Haaretz.com says, “In the Israeli reality, it is no longer true that the only way to join the Jewish people is to adopt the Jewish religion.”

It would seem these “sociological conversions” could have a large impact on what is means to be Jewish in the future.

Opinions on interfaith marriages

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The Washington Post hosts a panel about religious intermarrying as Chelsea Clinton, brought up in the Methodist denomination, and Marc Mezvinsky, who is Jewish, are set to be married. The panel includes Albert Mohler, president of the Southern Baptist Theological Seminary, Deepak Chopra, and others of various faith backgrounds.

Some of the statistics posted on the front page:

Statistics show that 37 percent of Americans have a spouse of a different faith.

Statistics also show that couples in interfaith marriages are “three times more likely to be divorced or separated than those who were in same-religion marriages.”

Another relevant statistic regarding the younger generation: “Less than a quarter of the 18- to 23-year-old respondents in the National Study of Youth and Religion think it’s important to marry someone of the same faith.”

It seems to me that it could be very difficult to be married if both spouses take their separate faiths seriously.

The effects of decreased mobility

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Christianity Today explores the implications of decreased American mobility for churches. According to Census figures:

Despite commercial air travel, interstate highways, mobile phones, and e-mail, the mobility rate has declined steadily since the U.S. Census Bureau began tracking such data in 1948. In the aftermath of World War II, as suburbs began sprouting from farmland, a record 21.2 percent of Americans moved between 1950 and 1951. But only 13.2 percent of Americans moved between 2006 and 2007. Then in April 2009, the Census Bureau reported that a mere 11.9 percent of Americans moved in 2008. This rate was the lowest in recorded U.S. history, and the 1.3 percent drop between 2007 and 2008 was the second-largest one-year decline. The number rebounded only barely in 2009, to 12.5 percent.

Looks like people are staying put though 35 million Americans still moved in 2008. This also suggests the suburbs are no longer drawing people like they used to – perhaps the result of many Americans growing up in suburbia and then sticking around. Some of these suburbs (and their churches) will become established places and will have to move past an image of being “new” or “recent.”

I would think this mobility rate will increase when the economy picks up again.

Behind Blue Like Jazz

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Blue Like Jazz author Donald Miller is profiled in a story by CNN. The story explains how Miller has sought for years for his missing father and how Miller sought to make friend and pastor David Gentiles proud. Of Gentiles, Miller said, “You could not love him like he loved you.”

Brian McLaren is quoted in the story saying Miller’s appeal is due to a “profound starvation for honesty.”

The merits of Christian Young Adult books

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Over at Slate, Ruth Graham explores the messages for adolescent girls in Christan Young Adult fiction. While she says such books can still be didactic and formulaic, Graham suggests they can offer a welcome source of empowerment.

Sports redemption vs. true redemption

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Former NBA player Manute Bol died recently. Bol’s primary claim to fame was that he stood 7 feet 7 inches tall. Upon his passing, Bol was hailed as a “humanitarian.” As Jon Shields, a professor at Claremont McKenna College, points out in the Wall Street Journal, this humanitarianism was rarely linked to Bol’s strong Christian faith. The redemption Bol believed in was quite different than the redemption sports journalists typically write about. Rather than overcoming odds on the basketball court to finally reach a personal accomplishment, “Bol reportedly gave most of his fortune, estimated at $6 million, to aid Sudanese refugees. As one twitter feed aptly put it: “Most NBA cats go broke on cars, jewelry & groupies. Manute Bol went broke building hospitals.”

Shields argues that the redemption Bol was after was not connected to personal rewards but was instead “the Christian understanding of redemption has always involved lowering and humbling oneself. It leads to suffering and even death.