Posts tagged ‘deconversion’
We have a new facebook page. Check us out, LIKE us, SHARE our posts and ImageQuotes and join the discussions.
NOTE: This blog will be re-designed and re-launched soon.
Young people aren’t walking away from the church—they’re sprinting. According to a recent study by Ranier Research, 70 percent of youth leave church by the time they are 22 years old. Barna Group estimates that 80 percent of those reared in the church will be “disengaged” by the time they are 29 years old. Unlike earlier generations of church dropouts, these “leavers” are unlikely to seek out alternative forms of Christian community such as home churches and small groups. When they leave church, many leave the faith as well.
Thus opens the publicity blurb for a book entitled, Generation Ex-Christian: Why Young Adults are Leaving the Church and How to Bring Them Back. In an interview published by Christianity Today, author Drew Dyck made this observation:
No two “leavers” are exactly the same, but some patterns did emerge. “Postmodern” leavers reject Christianity because of its exclusive truth claims and moral absolutes. For them, Christian faith is just too narrow. “Recoilers” leave because they were hurt in the church. They suffered some form of abuse at the hands of someone they saw as a spiritual authority. God was guilty by association. “Modernists” completely reject supernatural claims. God is a delusion. Any truth beyond science is dismissed as superstition. “Neo-pagans” are those who left for earth-based religions such as Wicca. Not all of these actually cast spells or perform pagan rituals, but they deny a transcendent God, and see earth as the locus of true spirituality. Spiritual “Rebels” flee the faith to indulge in behavior that was incompatible with their faith. They also value autonomy and don’t want anyone—especially a superintending deity—telling them what to do. “Drifters” do not suffer intellectual crises or consciously leave the faith; they simply drift away. Over time God becomes less and less important until one day he’s no longer part of their lives.
These groupings were not meant to be scientifically precise; their value was diagnostic and utilitarian. I wanted to help people understand why young people abandon the faith and equip Christians to engage leavers in meaningful conversations about God.
I’ll list Dyck’s categories below to facilitate my consideration of them:
I don’t think much needs to be said about the “Postmodern” category, as Dyck appears to have described that mindset adequately. I am offended, however, by his glib dismissal of the “Recoilers:” people failed and God was blamed unfairly. Uh, no, Drew – people failed and God did not do what he was reasonably expected to do, either
a) protect the victims who were hurt, or
b) prevent the perpetrators from hurting them.
In other words, Drew, God reneged on two of his key responsibilities: delivering people from evil (which is doubly evil when it’s done at the hands of so-called “godly” people or, even worse, in the name, and on behalf, of a god), and enabling his followers to be good, kind and honest, rather than nasty, brutish and devious. I consider divine protection and divine prevention (or intervention) reasonable expectations because both of those functions are ascribed to the Christian god in the Bible and in church doctrine. Therefore, when a god does not perform as promised, it’s reasonable to wonder if he/she/it does anything at all, including merely existing, and to reject a god that doesn’t live up to its billing.
Dyck’s characterization of “Modernist” church-leavers renders that category as little more than a stick-figure. Since his book is an example of social scientific research, one would presume that his concept of “science” goes beyond the “hard,” physical sciences that often come to mind when the term “science” is used in casual conversation. Readers who understand Dyck’s use of the term in that narrow sense may miss the fact that many, if not most, Modernist atheists are informed by insights gained through the natural sciences, the social sciences, the humanities, and the arts. We are not geeks with our eyes glued to microscopes, and pens and calculators sagging in our shirt pockets. We are multi-faceted people with multi-faceted interests who think in multi-faceted ways, characteristics that Dyck’s categorization appears to miss, or dismiss, completely.
The author’s final two categories seem adequate. I went through a period of spiritual rebellion as a teen, and I’ll admit that his description captures quite accurately the attitude I had then. And many of us can probably think of people who are Drifters.
I briefly considered getting Dyck’s book, just for shits and giggles, but I’ve decided to keep my money in my wallet. The bottom line is, I’m not going to waste my time reading a book that
…equips and inspires parents, church leaders, and everyday Christians to reawaken the prodigal’s desire for God and set him or her back on the road to a dynamic faith…. identifies six different kinds of leavers…and offers practical advice for how to connect with each type. Shrewd tips also intersperse the chapters alerting readers to opportunities for engagement, and to hidden landmines they must sidestep to effectively reach leavers.
The reason I’m not interested in reading this book is that Dyck has misidentified the problem at hand. His view is that people who leave churches are problems. I don’t agree with him. In my view, the people who leave churches are not problems. Rather, churches themselves are problems. The problem is not that so many people are leaving the church. The problem is that too many of them are staying.
– the chaplain
For several of the many possible reasons, I realized that I could no longer hold fast to the faith that I once built my life around. When this realization struck me, it was emotionally painful. Worse, most of the ways I had coped with pain and grief before were no longer open to me, as they were all forms of prayer- alone, in a group, or with a Bible. I could not really turn to my Christian friends or my Christian family for support, as they saw my doubts and concerns as an attack against them and all that they valued. I could not go to my pastor- I was the pastor!
Things I did that helped me get through this time of grief and pain:
- Go for a walk outside/get some healthy exercise.
– Fill a playlist with upbeat MP3s (Jonathan Coulton, Weird Al, Tom Smith, ABBA, etc), and listen to them whenever possible.
– Pick up an old, creative hobby I hadn’t engaged in for a while (roleplaying, in my case. Yes, I am a geek.)
– Spend time in a social activity with friends (without discussing religion).
– Find ways to help people as I had when a Christian, without the Christian trappings (and realize that I am still the same person I always was).
– Find a support group of people who have gone through similar struggles (this site was a huge help for me!).
– Find people I could talk honestly to (see previous parenthetical).
– Journal (blog) the experience, and/or what led up to it.
– Remember to breathe!
– Explore different faiths, different fellowships, different philosophies, and find out what I wanted from them, what I could offer to them, and (most importantly to me) what I could put my faith in.
How about you? What helped you through your de-conversion, if it was painful, or helps you through other times of trial now that prayer is no longer an option?
It’s been two years since I finally admitted to myself that I was not struggling with doubt any more; I no longer believed in God. The creed below is what I can say with some confidence that I believe in today. I got a little silly with the language, and I did so on purpose, to help me remember to hold my new beliefs lightly. Feel free to argue, challenge or question me, or the entire concept of an unbeliever having “beliefs”. As for me, atheism only defines what we don’t believe in, leaving us a wide variety of beliefs we can still hold onto. I invite you to post your own beliefs in the comments.
Proposition 1: I believe that there is an objective reality; that what is, is; that a = a.
- Clarification of the above Proposition: I believe that what is, is neither as good, as bad, or even as easily defined or comprehended as it first seems.
- Corollary of the above Clarification: I believe that labels, like all nouns and symbols, are useful tools- if you remember they are not what actually is.
- Addendum upon previous three statements: I believe that observation, experimentation, reason, and logic are the best tools we’ve yet found to learn what actually is.
Proposition 2: I believe that actions have consequences.
- Corollary on Proposition 2: I believe that what we think, say, do, and choose matters.
- Conclusion drawn from above Corollary and previous Clarification: What we think, say, do and choose matters, but rarely in the manner we expect or intend.
- Corollary on above Conclusion and previous Addendum: We don’t really know what we’re doing, but that’s no reason not to do our best. Please refer to Corollary two statements previous.
Proposition 3: I believe that value is extrinsic.
- Addendum on Proposition 3: I believe that we attribute value through ritual and sanctification (blessing, or intentionally making sacred/holy).
- Corollary on Propostions 1 through 3: I believe that we create what meaning and purpose there is, and can, through changing our choices, change what meaning and purpose we create.
- Addendum on above Corollary: I believe that empathy, introspection and reason are the best tools we’ve found yet for choosing what meaning and purpose to create, and that the ethic of reciprocity (popularly summarized as the Golden Rule) is the best starting point from which to employ our empathy, introspection and reason, with special attention paid to the resources we have to draw on and the needs which we can fill (including, but not limited to, our own).
Overly simplistic, yet still valid Conclusion drawn from everything said thus far in this creed (much to my pleasant surprise): I believe in love.
- Quester with thanks to all the support, fellowship and inspiration I’ve received on this site over the past two years!
I finally read Richard Dawkins’The Greatest Show on Earth last week. As I read the chapter on embryology a couple of nights ago, I couldn’t help marveling at how amazing life is in all its forms. Religionists often claim that their views enhance the value of life, particularly human life, because all of it has been ordained and designed by the hand(s) of god(s). It seems to me, however, that religious views actually cheapen the value of life. I want to point out three ways in which this occurs.
First, the creation of life forms is not a particularly significant accomplishment for a deity or deities that are capable of doing all sorts of spectacular things. A galaxy here and a supernova there, a parasite here and a mammal there – just another mundane day in the deity office. Ho hum; now it’s time to rest. Big deal.
Second, religious believers frequently assert that earthly life is second-rate compared to what’s ahead in the next life (or lives). Life on earth in the here and now is a trial run, a testing ground, the primary significance of which is to prepare people (or allow people to prepare themselves, or for people to allow god(s) to prepare them – there are many variations on this theme) for the hereafter. If you think this life is great, just wait till you get to heaven; you haven’t seen anything yet. Or, if you think this life sucks, just wait till you get to heaven; god(s) will reward your patience and faithfulness with something much better.
Third, there are religious believers who teach that humankind is the pinnacle of creation. Think about this a moment. As marvelous as human life is, it takes real hubris to believe that humanity is the apex of creation. Bertrand Russell put this idea well when he said, “If I were granted omnipotence, and millions of years to experiment in, I should not think Man much to boast of as my final accomplishment.” Human life is remarkable, but to consider it the best thing going (outside of heaven) is tragically impoverished…
I hope I have adequately described our inherent weaknesses in cognition (Part I), emotions (Part II) and dogmatism (Part III). Perhaps I can now continue with some of the reasons why I dismiss the notion of a personal god.
First, much of the ontology of Christianity is dependent on the Bible. The veracity of the Bible must be established before notions such as Heaven, Hell and sin can even be submitted for evaluation. Do not quote the Bible to “prove” to me the existence of these entities. I reject the Bible as “god’s word” for several reasons. As I list these reasons, Christians will contend that I am taking things out of context, yet I have spend years begging to see some objective, consistent and reliable standard of hermeneutics being practiced among Christians. None has emerged. This is the beauty of the “scriptures” of all successful religions; they are all ambiguous enough to provide deniabilty when backed into a exegetical corner. This lack of unity in exegesis I’ll introduce later as a failure of the Holy Spirit.
1) Moral ambiguity.
Polygamy, incest, rape and slavery are just a few of the practices condoned or encouraged in the Bible. Extravagant and elaborate apologetic arguments are employed, and usually track back to the incoherent notion that “God’s ways are not our ways”.
2) Philosophical dilemma
Persons who have not heard of Jesus are, nonetheless, eternally condemned for what the Bible claims is a clear manifestation of his eternal power and godhead in nature. In addition, a finite number of sins committed by a soul who had no choice but to be born sinful are given infinite punishment…
In Part I, I discussed the fragility of human cognition, and the myth of the virtue of faith. In Part II, I discussed the enormous deficiency in human cognition coupled with a propensity to rely on emotions to construct our belief system. Now let me move on to the issue of dogmatism.
Consider the proper way for a person to choose a presidential candidate. Voting along party lines is not considered to be very intelligent, and claiming faith in the party would rightfully make you the object of scorn. A proper evaluation involves exploring all the sources you have to your disposal to assess the knowledge, experience, convictions, competency and character of each candidate. The accumulation of this information is linear; it generally accumulates in a steady manner until you reach a point where you are able to make a decision. It should make sense then that the degree of certainty should also be linear. Instead of suddenly stating that one candidate is wonderful while the other is evil, one should be making statements such as “based on the evidence so far, X appears 20% more competent than Y. But few of us seldom do this due to our propensity for dogmatism.
While facilitating action, this dogmatism is a detriment when attempting to find objective truth. The polar ends of the god question are over-weighted with atheists and theists in my opinion. I am an agnostic. While I can state that there is a very low probability of a personal god for reasons I’ll discuss later, I am less certain when considering an Einsteinian god. And I do not feel compelled to choose a side without sufficient evidence. However, this probabilistic attitude towards questions is not natural to me. It had to be learned. I started out quite dogmatic as some of you may recall.
Christianity encourages dogmatism. Certainty is a goal in most religions…