In 2020s: RELIGIOUS LEFT, AND THE DIGITAL COMMUNITY
PATRICK HORN: THE RELIGIOUS LEFT IS HERE TO STAY
The proliferation of digital platforms has negatively impacted democratic society and representative government through the spread of misinformation, disinformation, hate speech targeting ethnic and religious minorities, and inflammatory rhetoric that incites violence and sows discord, confusion and chaos. Media addiction may also contribute to rising social alienation and the decline of religious affiliation, often written as the obituary for mainline Protestant Christianity.
However, 53% of the religious nones believe in a higher power, if not the biblical God, and there is a complementary rise in “alternative spirituality” such as astrology, New Age beliefs, esotericism/occultism, and yoga or Eastern philosophies. There has also been widespread popularity for the transformational leadership of Pope Francis and a growing movement of interfaith peacemaking and collaboration for the common good.
The religious rhetoric and woowoo of Democratic presidential candidates (particularly Marianne Williamson, who dropped out of the race on Jan. 10) show that there is a definite “religious left” and new moral majority that is more concerned about environmental stewardship and migrants than pot smokers and gay sex. Their symbolic gestures and bold social agenda will strongly influence future headlines, legislation and business.
“Alternative spirituality” and inclusive opportunities for social justice will increasingly be expressed through the interfaith movement and such groups as the United Religions Initiative, which is active in over 110 countries, has over 20million participants and is expected to reach 100million people soon.
There is a coordinated effort among diverse religious groups to mitigate climate change impacts, especially through partnerships such as the Interfaith Rainforest Initiative.
Church leaders and religious actors will also play key roles in witnessing the emergency and consoling a humanity traumatized and grief-stricken by catastrophic disasters, famine and violence due to the collapse of civilization and near-term extinction.
Horn serves on the Religion Communicators Council Board of Governors.
DALIA MOGAHED: RELIGION KEEPS GOING DIGITAL
Muslim young people are as likely as their elders to say religion is important, unlike their generational peers in the general public, but they are less likely to participate in communal prayer. Religion has resonance among young Muslims but has become hyper-individualized.
Instead of going to a lecture at a mosque, young people join via Facebook Live. Instead of going to jumah prayers every
Friday, people are engaging their faith through YouTube videos or lectures from their favorite speaker.
This digitization to religious engagement both gives more access and risks fragmentation, polarization and the loss of shared understanding, experience and solidarity.
There is a related but distinct trend of the drift of practicing Muslims to both the left and to the right. This shows up as the paradigms and language of progressive social movements in the case of the left, and the alt-right in the case of the right. They are superimposed on religious narratives, rather than starting with God’s guidance to form moral positions.
Mogahed is director of research at the Institute for Social Policy and Understanding, where she leads the organization’s research and thought leadership programs on American Muslims.
THE REV. LAURA EVERETT: COLLECTIVE LEADERSHIP FROM CHURCH FIGURES
Over the past decade, the ways people connect to religious life have changed further. Among the church in New England where I serve, pastors consider “regular” Sunday attendance to be two times a month. From podcasts and streaming worship to inperson attendance and membership, the practices of affiliation have shifted.
The continued exodus of many younger folks will force further changes. In many places, the church has been slow to respond. I’m intrigued by projects like the Chaplaincy Innovation Lab that seek to equip spiritual caregivers for this new religious landscape, and curious about what economic models exist. At the same time, the nature of our divisions in the church has changed. Despite all the differences in practice and polity, sometimes a conservative Methodist can identify more with a conservative Roman Catholic than a progressive Methodist. Rather than primarily denominational differences, I’m watching the division of the church break along the fault lines of issues of conscience and justice.
Religion will be front and center in the 2020 election cycle. For Christians, I fear that our faith will be further distorted and weaponized to condemn and divide. While I hear the desire in many parts of the church for a single prophetic voice to lead in the wilderness, I suspect collective leadership will continue to guide, as we’ve seen previously in movements like Occupy, Black Lives Matter, #MeToo and #ChurchToo, the Climate Crisis, the Poor People’s Campaign and the humanitarian response to the cruelty of the Trump administration’s Immigration and Customs Enforcement detentions. I think the 2020 census holds a unique opportunity for every religious community to affirm the dignity and worth of all people.
As much as the church feels unsteady, I’m clinging to the hope of God’s enduring provision, whatever may need to crumble and fall. Everett is executive director of the Massachusetts Council of Churches. She is a chaplain to Boston cyclists and a mender.