Making Christianity appealing to young men...

The New York Times reports on the latest attempt for evangelical Christians to appeal to young men--mixed martial arts.

Here's a portion of the story:

Nondenominational evangelical churches have a long history of using popular culture--rock music, skate boarding and even yoga--to reach new followers. Yet even among more experimental sects, mixed martial arts has critics.

[However,] fighting as a metaphor has resonated with some young men.

"I'm fighting to provide a better quality of life for my family and provide them with things that I didn't have growing up," said Mike Thompson, 32, a former gang member . . . who recently had struggled with unemployment and who fights under the nickname the Fury. "Once I accepted Christ in my life," Mr. Thompson said, "I realized that a person can fight for good."

If I recall correctly, the YMCA (Young Men's Christian Association) was created nearly 100 years ago to give men a Christian alternative to drinking and gambling. Same song, different verse, I guess.

The passing of Edward Schillebeeckx

Although Edward Schillebeeckx is far from a household name in the United States, his theological scholarship in the 1960s and '70s shaped the Catholic Church in America during and just after the Second Vatican Council. Schillebeeckx passed away this week at age 95, the New York Times offered this obituary.

An excerpt:

[In contrast to neo-classical emphasis on Thomas Acquinas,] strong emphases on human experience and on the importance of examining church teaching in historical context became hallmarks of Father Schillebeeckx’s work.

His early writing on the sacraments, for example, portrayed them as personal encounters with God rather than mechanisms for the distribution of grace. In two books — “Jesus: An Experiment in Christology” (1974) and “Christ: The Christian Experience in the Modern World” (1977) — he recast classical Catholic teachings about Christ around the experiences that gave rise to his followers’ faith in Jesus as messiah and the son of God.

These were groundbreaking attempts at rethinking church doctrine in light of the scholarly research about the historical Jesus that had accumulated in previous decades. But the fact that Father Schillebeeckx did not begin with Christianity’s great creedal statements about Jesus and the Trinity but instead focused on the subjective experience of the first generations of believers, as expressed in the New Testament accounts, stirred considerable controversy and a Vatican investigation.

Imagine, influential scholarship AND a Vatican investigation in one fine lifetime!

"Good morning, Laser Monks, greetings and peace"

This story in the New York Times shows the overlap of ancient and modern in a religious setting of current-day Wisconsin. The Cistercian monks maintain practices of monastic life--simple work, daily prayer (much in Latin, even) several times a day, and quiet self-dedication.

On the other hand, the monks support themselves in a completely modern way. They (along with two lay women who run the day-to-day operations) sell computer printer ink jet and toner cartridges over the internet.

This past weekend, my aunt and I were discussing the entrepreneurial endeavors of some in the Amish communities of Minnesota. Similar to the monks, some Amish workers have taken up more value-added enterprises to support themselves. Even without computer-based businesses, the Amish enterprises can stretch their simple lifestyles by incorporating electricity, motor vehicles, and telephones to produce high-end furniture or specialty cheeses, for example.

Holy Week and Easter

One of my pet peeves about Holy Week and Easter is the tendency (urge, perhaps?) of some factions of Christians to turn the commemorations of Jesus's last days into dramatic re-enactments. Recently, Slate.com noted the shortcomings of passion plays and similar dramas in conveying the full message of Jesus.

Why aim for verisimilitude in violence but not in other historical points? The typical Passion-play Jesus, grinning warmly in his bright white robe, doesn't tell us much about the first-century Jewish itinerant whose bold, sometimes bewildering stories and proclamations led him to the Passion path.

Churches should also consider other approaches to storytelling. Their ur-story should be not just epic but multiform. To quote writer and preacher Frederick Buechner, the Gospel is "tragedy, comedy, and fairy tale"—it happens on scales that are grand as well as domestic, historic, comic, mythic, realistic.

And there are also other Jesus stories to tell—including the ones Jesus shared. One famous Gospel phrase is (in the Latin Vulgate) compelle intrare, meaning "compel them to come in." The words come from a stirring parable Jesus told about a rich man who sends invitations for a fabulous dinner party, only to have no one accept. So the rich man has his servants round up "the poor and crippled and blind and lame," ending his pronouncement with a rhetorical flourish: "Compel them to come in." (St. Augustine co-opted the phrase, making it a theological basis for state-sponsored acts against heretics.)

It's Easter. Spring is here, though the calendar doesn't quite match the weather in many places. With the fast of Lent over, churches hoping to share their beliefs could take Jesus' parable as a suggestion: Throw a dinner. Make it lavish. "Go out to the highways and the hedges," as the rich man said, and invite the poor, the crippled, the blind, the lame. What kind of story would that tell?

In a related piece, Slate also looked at the history of "Why was Jesus Crucified?"

Common ground among several world religions

Recently, The Atlantic ran a religion piece, "One World, Under God," about how "history suggests a happier outcome" for politics concerning the three world religions that trace their roots back to Abraham--Judaism, Christianity, and Islam.

For all three Abrahamic faiths, then, tolerance and even amity across ethnic and national bounds have a way of emerging as a product of utility; when you can do well by doing good, doing good can acquire a scriptural foundation. This flexibility is heartening for those who believe that, in a highly globalized and interdependent world, the vast majority of people in all three Abrahamic faiths have more to gain through peaceful coexistence and cooperation than through intolerance and violence. If ancient Abrahamics could pen laudable scriptures that were in their enlightened self-interest, then maybe modern Abrahamics can choose to emphasize those same scriptures when it’s in their interest.

The article takes a notably Christian angle (probably because of that religion's prominence and political influence in America) and does a nice job looking at biblical scholarship about the Gospels and the letters of Paul to trace the "early" message of Christianity.

(Photo by beggs; used by permission.)

Shifts in American Christian identity

In a short essay in Newsweek, Lisa Miller reports that American Christians are looking for new labels for themselves. Denominational names, like Lutheran and Methodist, are old-fashioned. Even, "evangelical" has taken on cultural baggage many want to shed. The new (non-baggage) label seems to be "follower of Jesus." Check out the essay for the pros and cons of the "follower" label.

Brutalism as an architectural style may not survive

A few months ago, this story was on National Public Radio about a Christian Science church in Washington, D.C. It was built in 1971 in a style known as Brutalism, which is characterized by raw concrete in a modern, often stark, presentation. The Christian Science congregation wants to tear down the building and build new one it considers more appropriate to its current need and mission, but historic preservation is holding them up.

A recent story on Slate.com asked whether a newly restored Brutalist building at Yale will help preserve the style. (Yale's reasons for renovating the building were more financial than historic.)

Finally, here in Madison, Wisconsin, the University has its own Brutalist behemoth to contend with--the Mosse Humanities Building. Actually, that building is slated to be demolished, both for functional reasons and because few people will miss its aesthetic. Here's a link to an academic architecture blog that has a photo and short discussion of the Mosse Building.

(Photo by Heidi Glenn / NPR.)

Jonestown confusion remains even after 30 years

Even thirty years after the mass murder and suicide in Jonestown, few details and reasons are any clearer. The sadness only lessens because of the natural fading of memories. Hopefully, history will keep enough of the story to prevent a repeat of the tragedy.


This article in the Washington Post gives a profound a personal reflection on Jonestown from 2008 perspective.

Modern politics and early Puritans

I greatly appreciate the wit and viewpoint of writer and commentator Sarah Vowell. A recent interview of hers was introduced this way: "Vowell's work investigates how American history is intertwined with our popular culture, often to amusing effect. Vowell recently sat down with Smithsonian Magazine to discuss her newest book, The Wordy Shipmates, which focuses on Puritan settlers in New England."

Vowell compares the early religious colonists of America with current political and religious issues. As she puts it, there is something in our "DNA" that we've inherited from those early settlers.