family life

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A case for having some doctrines affecting smartphone use in pews

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It's a typical Mass in an American parish in which the kneelers contain a mix of teens, single adults, young families and church stalwarts with gray hair.

Near the end of a sermon about family life, during this hypothetical Mass, the priest makes a pithy observation that is both poignant and slightly ironic.

A young-ish parish council member smiles and posts the quote to Twitter, since he is already using his smartphone to follow Mass prayers in a popular Catholic app. This infuriates a nearby grandmother, who is already upset that her daughter is letting her kids play videogames in church, to keep them quiet.

The Twitter user, of course, thought he was paying the priest a compliment by tweeting the sermon quote while, perhaps, engaging in a bit of social-media evangelism to prompt discussions with friends at work. But this gesture also infuriated a nearby worshipper and destroyed her sense of sacred space.

"Everyone used to know the worship rules and now we don't. It's that simple, which means that things are getting more complex," said Lee Rainie, director of Internet, science and technology research at the Pew Research Center. He is also the co-author of the book "Networked: The New Social Operating System."

Every venue in public life "has its own context and you can't write a set of social-media rules that will apply in all venues," he said. "Using technology to enrich our own spiritual experiences is one thing, while interrupting corporate worship is another. … People are going to have to ask if that phone is pulling them deeper into worship services or if they're using it to disengage and pull out of the experience."

This storm has been building in the pews for more than a decade and religious leaders will not be able to avoid it, according to fine details in new work by the Pew Research Center's American Trends Panel.

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Pope, global conference see threats to family and 'human ecology'

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Pope Francis has been preaching on marriage and family for a year, describing in increasingly vivid terms a global threat to what he has called "human ecology."

"We now live in a culture of the temporary, in which more and more people are simply giving up on marriage as a public commitment. This revolution in manners and morals has often flown the flag of freedom, but in fact it has brought spiritual and material devastation to countless human beings, especially the poorest and most vulnerable," he said last fall, at the Vatican's Humanum Conference on marriage.

"The crisis in the family has produced an ecological crisis, for social environments, like natural environments, need protection."

In his historic address to the U.S. Congress, the pope concluded with this same point: "I cannot hide my concern for the family, which is threatened, perhaps as never before, from within and without. Fundamental relationships are being called into question, as is the very basis of marriage and the family."

As a result, he warned, many young people are growing up "disoriented and aimless, trapped in a hopeless maze of violence, abuse and despair. … We might say that we live in a culture which pressures young people not to start a family, because they lack possibilities for the future. Yet this same culture presents others with so many options that they too are dissuaded from starting a family."

Ironically, while the world's attention was locked on Pope Francis during his U.S. visit, the event that brought him here -- The World Meeting of Families -- unfolded quietly in Philadelphia with 20,000 people in attendance, drawing little media attention.

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A widow's thoughts on ministry, after an Ashley Madison tragedy

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Christi Gibson knew that her husband, the Rev. John Gibson, was working himself to the point of physical collapse, while fighting depression at the same time.

There was his faculty work at New Orleans Baptist Theological Seminary, where he taught communication in the undergraduate Leavell College, including a "Ministry Through Life Crisis" class. He was served as the pastor of the First Baptist Church of Pearlington, Miss.

As if that wasn't enough, he kept volunteering -- working in New Orleans' brutal heat and humidity -- to repair cars for seminary students and others who couldn't afford mechanics.

"John stayed busy to the point of absolute exhaustion," said Christi Gibson, in a telephone interview. "I often came home expecting to see signs that he had worked himself into the ground and collapsed."

She knew about his struggles, but didn't expect to come home on Aug. 24 and find his body, dead at age 56. There was a suicide note in which he confessed that his name was among thousands released after hackers hit the Ashley Madison website that promised to help customers arrange sexual affairs, with complete anonymity.

Since then, Christi Gibson and her grown-up children, Trey and Callie, have struggled to work through their grief. They have also tried to use their terrible, unwanted moment in the public spotlight -- including a CNN interview -- to urge fellow believers to be more honest about the pain and brokenness found in pews and pulpits.

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From John Henry Newman to Stephen Colbert: Ancient truths on suffering and death

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While it's hard to journey from the intellectual legacy of the Blessed John Henry Newman to the Late Show with Stephen Colbert, it can be done.

This is a story worth hearing for those truly interested in centuries of Christian teachings about pain, suffering and loss, according to the social-media maven poised to become an auxiliary bishop in the Catholic Archdiocese of Los Angeles.

 "God's providence is a mysterious and wonderful thing," noted Bishop-elect Robert Barron, founder of Word of Fire ministries. "One of the most potent insights of the spiritual masters is that our lives are not about us, that they are, in fact, ingredient in God's providential purposes, part of a story that stretches infinitely beyond what we can immediately grasp."

 Thus, a story that ends with Colbert begins with Newman and the 19th Century Church of England. Newman's interest in ancient doctrines and worship led the famous scholar-priest into Roman Catholicism. Called a traitor by many Anglicans, Newman started over -- creating a humble oratory in industrial Birmingham. Eventually he became a cardinal and, today, many consider him a saint.

The next connection, noted Barron, writing online, was the Rev. Francis Xavier Morgan, a priest in that Birmingham oratory who shepherded two orphaned brothers after their mother died in 1904. Her family had disowned her when she became a Catholic.

One of the brothers was J.R.R. Tolkien, who wrote "The Lord of the Rings." As an adult, the Oxford don wrote a letter in which he addressed pain and suffering. A key point in the letter directly links this story to Colbert, an outspoken Catholic who is one of the most outrageous, controversial figures in American popular culture.

The comedian -- youngest of 11 children in a devout Catholic family in Charleston, S.C. -- has frequently discussed the deaths of his father, a former Yale Medical School dean, and two of his brothers in a 1974 plane crash. But Barron noted that, in a wrenching new GQ interview, Colbert dug much deeper than before.

During his work with Chicago's Second City troupe, Colbert was taught to risk failure, to push comedy to the point of transforming pain. A mentor told him: "You gotta learn to love the bomb."

Ultimately, Colbert learned to link that concept to the 1974 crash.

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For Southern Baptists, Mayberry is now officially dead

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When the Rev. Russell Moore was a Baptist boy in Mississippi, he knew the culture around him had lots of unwritten rules.

Dogs didn't live in the house. Women didn't chew tobacco in public and men didn't chew at church or in funerals. Tattoos were forbidden and scary.

So he was scandalized one Sunday when a man came to church sporting a tattoo of a naked lady and propped his arm on the pew for all to see. To the young Moore's surprise, his grandmother whispered that this was good news -- because the man's wife had long been trying to get him into church.

Moore recalled his grandmother saying: "He's not trying to be rude, honey. He just doesn't know Jesus yet."

In a way, that's where Southern Baptists are right now, said Moore, in a pastors' conference sermon before the recent national Southern Baptist Convention in Columbus, Ohio. Baptists are struggling to relate to real people who live in a changing culture that frightens, or even angers, lots of church people.

"For a long time … in certain parts of this country, baptism was kind of a Bible Belt bar mitzvah," said Moore, who leads the SBC's Ethics and Religious Liberty Commission in Washington, D.C. "You needed a Christian identity, you needed a church identity, in order to make it as a good American, in order to be part of the culture around you. Those days are over."

Moore's words in recent weeks -- in pulpits and mass media -- have offered fresh evidence that some leaders of America's largest Protestant flock realize the cultural ground is shifting in America, including their once safe base in the South.

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Europe on ice, Africa on fire: Doing the global Catholic math in 2015

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As economists like to say, when America sneezes Europe catches a cold. 

When it comes to culture the equation often works the other way around, with European trends infecting America. If that's the case, then American Catholic leaders must be doing the math after reading a sobering new study -- "Global Catholicism: Trends & Forecasts" (.pdf) -- by the Center for Applied Research in the Apostolate at Georgetown University. 

"These are the Vatican numbers and nothing in here will surprise the bishops," said Mark Gray, director of CARA Catholic Polls and coauthor of the report. "They are aware of their sacramental numbers and their Mass attendance numbers. … They know that they face issues right now, and in the future, that are very serious." 

When it comes to church statistics, experts study life's symbolic events -- births, marriages and deaths. It also helps to note how often believers go to Mass and whether there are enough priests to perform all these rites. 

If so, the European numbers in the CARA report are serious business. While Vatican statistics claim Europe's Catholic population rose 6 percent between 1980 and 2012, infant baptisms fell by 1.5 million and marriages between two Catholics collapsed from roughly 1.4 million to 585,000. The number of priests fell 32 percent and weekly Mass attendance kept declining, from 37 percent in the 1980s to 20 percent since 2010. 

But the past lingers in brick and mortar.

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Candidate Hillary Clinton casts judgment on our very religious world

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Looking at women's lives worldwide, Hillary Clinton is convinced that faith ioffers strength and hope to many, while "deep-seated cultural codes, religious beliefs and structural biases" continue to oppress others.

The Democratic presidential candidate cited her own Methodist heritage as an example of positive faith during the recent Women in the World Summit in New York City. But religion's dark side, she said, is easily seen when doctrines limit access to "reproductive health care" and cause discrimination against gays and the transgendered.

In the future, she stressed, politicians will need to force religious leaders to change these ancient teachings to fit modern laws.

"Far too many women are still denied critical access to reproductive health," said Clinton, focusing on issues she emphasized as secretary of state.

"All the laws that we've passed don't count for much if they're not enforced. Rights have to exist in practice, not just on paper. Laws have to be backed up with resources and political will and deep-seated cultural codes, religious beliefs and structural biases have to be changed."

The Kennedy Center crowd responded with cheers and applause.

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Holy Week 2015: Hearing confessions in the Silicon belly of the high-tech beast

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It would be hard to live closer to the belly of the high-tech beast than Menlo Park in Northern California's Silicon Valley.

Close to Stanford University? Check. A highway exchange or two from the Apple mother ship? Check. Not that far from Googleplex? Check. It's the kind of home base from which an Opus Dei (Latin for "Work of God") priest -- with the organization's emphasis on leadership among laypeople as well as clergy -- can lecture, as Father C. John McCloskey recently quipped, to "300 actual and would-be Techies and Masters of the Universe."

It's also an interesting place to hear lots of confessions as Catholics near the end of Lent and prepare for Holy Week and then Easter, which is April 5th this year for Western churches. Eastern Orthodox churches use the older Julian calendar and will celebrate Pascha (Easter) on April 12th.

"One thing we stress during Lent is a sense of detachment from the things of this world," said McCloskey, an apologist and evangelist in Washington, D.C., and Chicago before this West Coast move. "We even do this with good things, if they've become temptations. It can be a kind of food or it can be alcohol. It can be other good things, like running and being obsessed with your health. …

"But if you can't be happy living without something, then that tells you something. It tells you that this thing is using you, rather than you using it."

But what if this good thing is woven into most of the details of daily life?

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Facing the Hanukkah-Holidays puzzle, one American family at a time

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Anyone passing the Hoffman home in the Cincinnati suburbs during the holidays will see festive blue and white lights and an inflatable bear in the front yard -- a bear wearing a Santa cap and holding a candy cane.

 This is where things got complicated, with a typically blunt question from a child: Should Jews have a bear in the yard during Hanukkah?

 "I said it was a Jewish bear," said Neal Hoffman, a marketing executive. "One of our boys came right back with: 'What about the candy cane? Don't candy canes have something to do with Christmas?' I said I didn't think there was anything specifically Christian about a candy cane. Is there?"

 Well, that's complicated, too, since the candy cane often shown with Santa Claus is a symbol that links the shopping-mall superstar back through the mists of history to the 4th Century St. Nicholas of Myra, in Asia Minor. The saint was a bishop and, thus, this spiritual shepherd carried a crook staff -- which in Western church tradition is shaped like a large candy cane.