The Situation of Christianity in the West, part 1

The Old News:

Christianity is booming in the majority world (Africa, South American, and parts of Asia); whereas, overall, Christianity in the West (North America, Europe, and parts of Oceania) has been facing a steep decline for decades. This post isn’t about doom and gloom (I know…I know… you were really hoping for some of that) but this post is about recognizing our current reality.  

In short, Christian faith and Christian institutions, once at the center of Western culture, are increasingly less so, and Christian affiliation, which could once be assumed of most people (at least nominally), now cannot be assumed. There are places and populations where Christian influence is still stronger, but the trend away from our cultural dominance is relatively universal.

There are brighter spots, exceptions, and nuancing of this decline, but my purpose is simply to acknowledge this is the reality we find ourselves in as followers of Jesus in the early parts of the 21st century. This is a change from what many of us have known in past years, and many of you have witnessed this change accelerate over your lifetimes.

Many, from researchers, to practitioners, have written about this change (including me). In my travels, the reality of our situation is apparent to everyone: from the pastor struggling with to lead her church, to the faithful lay leader, who is perplexed why so few people participate in the church anymore, including his own children and grandchildren.

This is old news. Younger generations have grown up with this reality. They don’t remember a time when Christian influence was stronger. This is a hang up for those of us who have a memory (or a perceived memory?) of when churches thrived and Christian cultural influence was supersized (some say for good; some say for ill; some say I should be taking a pill).

Does your church talk about this reality openly? Or is it something people only talk about in the church parking lot, in between complaints about church meetings not being long enough? (That was a joke in case you were wondering) Is this old news in your church circles? Is this something your leaders, whether local or regional, are actively seeking to address? Do you want them to? 

Lenten Practices, Stations of the Cross

The stations are a way of remembering and entering spiritually, the final hours of Jesus earthy life and ministry. This period is also referred to as Christ’s passion. Passion coming from the Latin word for passionem, meaning suffering. Hence the term, Passion Week. That is Holy Week. Each station remembers a point along the way Jesus took from his condemnation by Pontius Pilate to his death on the cross and burial in the tomb. By observing the stations, the individual believer, family, or congregation, accompanies Jesus in his last moments. For centuries, Christians have physically retraced Jesus’ Way of Sorrow (Via Dolorosa) in the Old City of Jerusalem on Good Friday. Usually, there are 14 stations.

The practice of the stations allows all Christians, regardless of geographic location, to enter this experience. Many Roman Catholic and some Anglican Churches display the stations of the cross in their churches all year. However, many don’t and still observe the stations on Fridays in Lent. This is often done by using temporarily displayed stations. Also, many monastic communities and retreat centers have the stations of the cross displayed on their grounds. These, while sometimes used by congregations formally, are often used more by individuals for personal reflection and devotion. Whether used as a formal service by a congregation or more informally by individuals for personal meditation the stations can be a powerful practice. 

It’s not necessary to have “official” stations to observe this practice on your own. You could look up the fourteen stations in the Bible, with a passage per station, perhaps moving from room to room. You could print out stations from various websites and create actual stations around your home or property. You could identify locations in your neighborhood or community with the traditional stations and observe them as a walking pilgrimage. Meditating, praying, and accompanying Jesus in his passion, as the Christian community has for over 2000 years can stir the heart, prompt deep reflection, and nurture faith. If a local church offers the stations you may wish to go experience them for yourself or try doing them in your own. 

Lenten Practices, Silence

Silence has long been understood as an ideal environment for fostering personal reflection and encounter with God. Silence is regular part of the life of many monastic communities. This isn’t done only to create a relaxing and peaceful environment (something parents of young children fantasize about!). Rather, exterior silence invites individual reflection, sometimes painfully, as thoughts, memories, and temptations arise. Much soul work cannot begin until we are willing to deal with our internal noise. Exterior silence is also an invitation to interior silence. The practice of quietening the heart and mind is often associated with Eastern religions, but in the Christian faith this practice is also an important means of making space to listen for God.

Stillness is associated with silence and both are associated with an awareness of the divine, “Be still and know that I am God” (Psalm 46:10). The Prophet Elijah, fleeing persecution, encounters God not in the awesome power of earthquake or fire, but within “sheer silence” (1 Kings 19:12). Silence can be healing. Silence can be energizing. There are some who go to remote locations simply for the respite from the noise of our devices and the noise that our human communities create, complain about, and sometimes celebrate (click here for example.) Prayer is often described as a conversation with God. Silence fosters listening. Recall a person you’ve met who relishes talking but not listening. You don’t get to say much.

They say a whole lot. If you had something powerful, profound, or even pressing to tell them (e.g. “A tractor trailer truck is coming this way.”), they might not be able to hear it (with consequences that will run right along). Might this be God’s experience with you and me? We talk, but we don’t listen. Our culture is not comfortable with silence. Every single moment must be filled with noise. Our phones, with their wonderful abilities to play music, movies, and to entertain with massive choices of games, mean we don’t have to experience silence unless we choose to. It’s worth choosing silence. It’s a time-honored way of coming to terms with our anxieties, gaining clarity about our callings, and entering fuller awareness of the Triune God.   

Lenten Practices, Confession

While the saying, “confession is good for the soul” remains well known, the actual practice, in its various forms, is less well known. It is important to begin any consideration of confession by acknowledging that all Christian Churches, whether Protestant or Catholic, teach of the necessity of confession. Confession at its basic level is admitting to God you have erred, you’ve messed up, you’ve sinned. Considering Christian discipleship is about striving to Love God and Neighbor (Matthew 22:36-40) by aligning one’s whole life with the teachings of Jesus, it is not surprising that we often stumble along the way. I also stumbled earlier today while riding a unicycle and juggling four Bibles, three prayer books, two rosaries, and one Grizzly bear.

What all Christian Traditions do not agree about is sacramental confession. The centuries long practice of penitents (those with something to confess) of making a formal confession to a priest. Christian Traditions that practice sacramental confession (Roman Catholic, Orthodox, Anglican, some Lutherans), believe that God has blessed certain practices, as either instituted by Christ or developed by the Church in response to Christ. Practices that have proven, over long centuries, effective means by which human beings might receive and encounter the presence, forgiving power, and love of God. These practices are called sacraments. Besides confession, there is the sacrament of Holy Communion, Baptism, and Marriage, among others. 

Christian Churches that don’t believe in the seven traditional sacraments (often holding to just two: baptism and the Lord’s Supper), argue that these rituals were not instituted by God or that you do not need to go a human being (as helpful as that might be on occasion) to confess your sins. You can do that directly to God through Christ in the power of the Holy Spirit. Certainly, all Christian Churches, even those that require private confession, acknowledge you can confess directly to God. But some argue that sacramental confession is also necessary.  Why? One reason is the importance of dealing with failures and sins sooner, rather than later. Another reason is power of the sacrament to bring healing and hope to persons dealing with guilt

Yet another, is that these Churches tend to view the weekly reception of Holy Communion as a serious act. Thus, it is necessary to prepare. Not all Churches that make private confession available require it. In the Anglican Tradition, the view of private confession is, “All can, some should, none must.” As someone who has been a penitent and a priest, I can say that it is often powerful, often liberating and often healing for people. It can also be a useful practice to help support intentional and faithful living. If you know you are going to have to regularly make confession to another human being, that can impact how you live in subtle and significant ways. Ow! (Please excuse me, the Grizzly bear I was juggling earlier, is currently eating my leg.) 

The key is preparation and intention. Some Christians have had bad experiences with confession, because of an inattentive confessor (the priest hearing the confession). Others experienced it as a perfunctory ritual, something “you had to do” and thus did not experience it as an opportunity for soul cleaning, encouraging accountability, or gracious support of becoming the best person you were meant to be as God intended. Confession is about these larger purposes and not just “reporting about breaking rules.” Confession at its best is medicine for the soul. Confession is a way to sweep your conscience through the compassionate and convicting strength of the Holy Spirit. So, practice confession, daily in prayer, weekly in worship, and if your church offers it, sacramentally. 

Lenten Practices, Almsgiving

What are alms? Alms are a rare species of endangered leopards in the amazon (just kidding). Alms are food or money or assistance given to those in need. Almsgiving has always been part of the faith.  A concern to give to those in need. This practice encompasses both ideas of charity “let me give you a token of kindness or let me help you with a specific need in this immediate moment” and  ideas of justice: “not only should I help you in this immediate moment, but I should ask why you need help, and seek to address those root causes” and ideas between.

You can still find churches that have boxes labeled “For the Poor.” Some of you are familiar with the practice of mite boxes. Mite being an old translation for coins in the Bible. Some of your congregations do this now. A good practice. These are handed out at the start of Lent and individuals and families are encouraged to place them on their dining room tables. Change is collected throughout the season of Lent, for a specific cause, often associated with those in need (e.g. Heifer International, a Local Rescue Mission, spot removal surgery for Almcats , etc.).

Almsgiving can also be done directly to a person in need. This is part of the traditional practice. This can involve the giving of good, meeting a specific need, or financial assistance. Whether in person, through a mite box, or special project, even the small act of giving away our change can be a step toward developing greater awareness of need and greater generosity of spirit. Wrestling with how much we should give to the poor, as part of, or beyond a tithe, or a percentage of one’s income, forces us to look at our lives and deal with some tough questions.

How much do I really need? There are a lot of people out there whose basic needs are not being met. What is reasonable for me to keep and live on considering the profound suffering in the world? To often we ignore this entirely or make token gestures. While some are called to give away much of what they earn and have, the practice of almsgiving doesn’t require all of us to move this far and this fast. What this practice does do is invite us to think about Jesus’ Great commandment to “Love our neighbor” (Matthew 22:39) and take action to help those in need.

Lenten Practices, Fasting

Wednesdays and Fridays are the traditional days of fasting in the Christian faith. Fridays have received attention, both in Lent, and year around, with the well-known and widely practiced discipline of Roman Catholic and other Christians refraining from meat. Eastern Orthodox Christians are known for more stringent fasting during the season of Lent, sometimes encompassing a total fast from meats, various dairy products, and all water (except water imported from Greece or Russia). Yes, that was a joke (apologies to Orthodox readers). 

In Christian circles, East and West, fasting as a spiritual practice has probably waned in overall observance (less people are doing it), but I would suggest there is a resurgence of interest in and the practice of this ancient spiritual discipline (more people doing it intentionally, and not just because they “have” to). Fasting is often touted as having various health benefits. While this may be true, depending on how you fast, our concern here is fasting as spiritual practice. Isn’t fasting just about beating up ourselves by not eating rattlesnake steaks on Fridays? 

No. To be clear, the idea of Christian fasting has often meant partial fasting (full fasts being a matter of personal practice or limited to days like Ash Wednesday and Good Friday), such as abstaining from certain foods (e.g. meat) and eating two smaller meals and one regular meal on a given day. There is also the practice of fasting before receiving Holy Communion, especially on Sundays.  Ok. So, sometimes it’s a partial fast or abstaining from chocolate or coffee (Yes, really!) or whatever for the season of Lent. Why? Self-denial is about realizing what is important in life. 

Fasting reminds us how much we depend upon food, those who prepare it, those who grow it. Fasting reminds us of those who regularly go hungry and to take action. Fasting can be an opportunity to depend upon God more deeply. Fasting is a way of training our wills to choose the better instead of the merely convenient. Fasting can be painful, because it reveals our weaknesses. But such knowledge is essential if we want to grow in character. Also, in the Bible, fasting is often seen as a powerful complement to prayer. (For the record, there is no Friday of the year where I eat steaks made from rattlesnakes).

Lenten Practices, Ashes

“You are dust and to dust you shall return” shall be said over millions of Christians on Ash Wednesday as their foreheads are marked with ash by the sign of the cross. Many of these millions will receive peculiar looks by those who are not familiar with the practice. Even for those who recognize it as something Christians do to mark the beginning of the season of Lent, many may still wonder why? Why be marked with ashes? What’s the deal? In the Old Testament, the wearing of ashes was a sign of personal regret at sin, an expression of a desire to change and of humility. 

Ashes for Christians echo these Old Testament meanings, Lent is a season of intense spiritual training. A season when Christians are to take stock of their lives, express regret for their sins and failures and with God’s help seek to grow more fully into the kind of persons God would have them be. This is something Christians should do year-round but in Lent, it is intensified. Ashes are also a reminder of our mortality. You will die. I will die. There is no escaping this fact. Coming to terms with the brevity of this earthly life, sharpens the focus for how we should live.

By receiving ashes, you are recognizing one of the fundamental of human realities which must be grasped to live life well. Many of our societies are keen to ignore the reality of death, to pretend it doesn’t exist. This recognition of our morality on Ash Wednesday is not an exercise of doom and gloom, but of inspiration toward living life well with God, with others, and with all of creation. The Christian faith proclaims a life that is everlasting, but before we can cling to that hope, we must first come to terms with death. Receiving ashes is one way of doing this.