To all those spiritual people who don’t attend church, this one’s for you.

The ‘Spiritual Not Religious’ Gospel of

Progressive Christianity Continues to Spread

 

 

They are called “unaffiliated,” as in a recent Pew poll, or “nones” – or even just “not very religious.” A recent poll by the Public Religion Research Institute divides these groups further into “unattached,” “atheists”, “agnostics,” and “seculars.” One thing is for sure; this ever-growing cohort of non-churched Americans made up, at 23 percent, the single largest segment of Barack Obama’s “religious coalition” that helped him win reelection in 2012 (compared to the 37 percent of white evangelicals who supported Mitt Romney). As a result of this, the unaffiliated clearly had their moment. Media analysis, however, did not go very deep – there was a story that went beyond names and numbers.

 

 

I first published this website after I began to understand who the current crop of unaffiliated people are and what they do and believe in. Yet we have precious little historical understanding of this critical and growing demographic. What are their roots? What religious, cultural, economic, demographic, and political processes shaped their sensibilities, habits, and makeup? In order to understand these still-believing “nones,” we need to understand that much of the religious dynamism in the United States happens outside the church walls, and has for some time now. The “rise of the nones” is but the latest phase in the long transformation of religion into what we now commonly call “spirituality.” In my case and that of my peers, it is Christianity and the strongly held belief in Jesus Christ, not as a distant and mysterious god, but the Son of God who we can develop a relationship with on a personal level. So if you want to get closer to God, just get one-on-one with Jesus. By the same token, spirituality can mean many things to many people. The language of spirituality is used by traditional religious adherents as well as the religiously unaffiliated. But only the “nones” have made it into a cliché: “spiritual but not religious.”

 

 

The history of American spirituality reveals that our commonplace understanding of spirituality — as the individual, experiential dimension of human encounter with the sacred — arose from the clash of American Protestantism with the forces of modern life in the nineteenth century. While religious conservatives fought to stem the tide, giving rise to fundamentalism, religious liberals like myself have adapted their faith to modernity, often by discarding orthodoxies (such as my strict Catholic upbringing) in favor of evolution, psychology, and meditation. It looks to me like the majority of today’s religious “nones” – those who claim no religion but still embrace some form of spirituality (here in the US it’s mainly Christianity) – are engaged in the same task of renovating their faith for a new historical moment. I am convinced that this moment has in fact arrived in the form of the debacle over the shut-down of our country because of disagreement about the debt ceiling, among other things. Because this has occurred, and particularly since it was the neo-con Tea Party and their ultra-conservative friends who were the instigators, right-wing conservativism and the religious right have been dealt a blow from which it will take them a long time to recover, if ever. The liberals, or more properly Progressive Christians as I have been calling folks like us for years, have been given the proverbial football. It’s up to us to score, so let’s get started.

 

 

Today’s unaffiliated, like the liberals of previous generations, typically shun dogma and creed in favor of a faith that is truthful, genuine, practical, psychologically attuned, ecumenical and ethically oriented. This liberal spirituality, or Progressive Christianity as it has evolved over time, has become entwined with media-oriented consumerism. Of course Americans of all religious varieties have allowed themselves to be deeply influenced by consumerism, but media and markets have particularly shaped the religious lives of those without formal institutional or community ties. The religiously unaffiliated might not attend services, but they “do” their religion in many other ways: they watch religion on TV and listen to it on the radio; find inspiration on the web; attend retreats, seminars, workshops, and classes; buy candles and statues, bumper stickers and yoga pants; take spiritually motivated trips; and, perhaps most significantly, buy and read books. Books have been the most important conduit for spreading the “spiritual but not religious” gospel.

 

 

This dependency on the consumer marketplace, and especially books, has had significant consequences for the religious lives of all Americans, especially the unaffiliated. First, it has enhanced the tendencies within American religion toward a therapeutic understanding of the spiritual life. The profit-oriented commercial presses that came to dominate religious publishing naturally pursued the largest market possible for their goods, and seized on the non-creedal, nonsectarian, and psychologically modern forms of faith advanced by religious liberals as a common American religious vernacular. These trends have only accelerated from the 1920s to the present, such that now the line between religion and self-help sometimes disappears in the spirituality section of Amazon. Second, spiritual consumerism has fostered books that allow some readers entry into religious worlds to which they have not been previously exposed. Since the invention of the printing press, the lines of denomination and tradition have gradually mattered less and less. The political and moral imperatives of World War II provided the greatest stimulus to such interfaith reading, and before long even the Protestant-Catholic-Jew formulation of the era could not contain American readers. What matters to the unaffiliated is not imprimatur but inspiration.

 

 

Progressive Christianity’s rise and liberal Protestantism’s organizational decline has been accompanied by and is in part arguably the consequence of the fact that liberal Protestantism has won a decisive, larger cultural victory. The cultural victory happened not because more Americans joined liberal churches, in other words, but because liberal religious values and sensibilities became more and more culturally normative. And no single cultural force has been more significant to this profound religious shift than the unabashed consumerism of the religious book business in the twentieth and 21st centuries. Even as religious affiliations decline, religious books sales continue to rise, as they have steadily for more than a half century. In this ultimate spiritual marketplace, American religion displays its full shape-shifting vitality.

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