All last
week, NPR’s Morning Edition featured a series of reports on the “Nones”—that
growing group of people in their 20s and 30s who claim no religious
affiliation. I found the series utterly fascinating. As an individual from that
age demographic, I find that much of what the “Nones” say about the disconnect
between the world we live in and the faith of our ancestors makes sense.
Science, philosophy, art, and human experience have all made the God of my
grandparents seem ill-suited for the twenty-first century. As a person of
faith, however, I still cling to the stories of our past and claim them for my
own—even if I hear them differently than they were heard a hundred or even a
thousand years ago.
Preachers,
evangelists, missionaries, and other church leaders are all scratching their
heads, trying to figure out what it will take to reverse the decline in
attendance that most denominations have experienced over the last few decades.
Many find the rapidly increasing number of young adults who prefer no religious
affiliation scary and threatening. “How will we convince these skeptics to come
to church?” they ask themselves. Countless “experts” are throwing answers at
the problem, hoping that one of their potential solutions will stick, but I
wonder whether the answer lies even further back in the history of our faith.
When the
people of Judah were carried off into Babylon during the exile, they were
confronted by a culture that left little room for their traditional expressions
of worship. The Jerusalem temple had been destroyed, and they had no way of
coming together to perpetuate the corporate mechanics of their faith. During
that time, older traditions like circumcision and dietary restrictions, which
had never been lost but had been diminished by other more visible practices,
rose in importance. What did it mean to be a faithful Jew during the exile? It
meant keeping those ancient tenets of the faith that could be maintained in a
foreign land. Among the most important of these was a prohibition on idol
worship.
InIsaiah 44, the prophet writes to those who were in exile, reminding them of the
importance of the second commandment. Mocking the tradesmen who fashioned gods
out of wood, he writes, “Half of [the wood] he burns in the fire…he also warms
himself and says, ‘Ah, I am warm, I can feel the fire!’ The rest of it he makes
into a god, his idol, bows down to it and worships it; he prays to it and says,
‘Save me, for you are my god!’” (vv. 15-16). The prophet and the people knew
the foolishness of worshiping the product of human hands. God—the one true
God—was like no other. He had no physical form. He could not be manufactured.
Thus, he alone was worthy of worship.
Among
those who were interviewed on the radio was a man who said, “I don’t believe in
God, but I really want to.” Despite having a tattoo on the inside of his wrist
that proclaims in Latin, “Salvation from the Cross,” he admitted to being so
off-put by the doctrines of the church in which he was raised that he refuses
to go back. What is keeping him away? A church that, in the name of God,
condemns evolution in the face of science. A group of believers who, in the
name of God, deny God’s love to those who disagree with them. When I hear his story,
I wonder whether “Nones” like him might be encouraged by a community of faith
that goes back to its deepest roots—to a belief in a God who cannot be defined
or manufactured by humans.
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