The Kids Are Not All Right (cross-posting)

[I’m here cross-posting from The Twelve about a unique research opportunity on youth spirituality and worship. “Favorite Reads: 2011 Edition” will resume soon.]

Do me a favor: Promise me you’ll read this post with The National’s “Conversation 16” video playing in the background. Don’t try to exegete the lyrics, just let it rattle and hum a couple of times through. If you’re looking for a more adventuresome video version, try this (advanced warning: zombie ahead!).

The kids are not all right. That is the evidence-based, data-driven picture that is emerging from sociologist Christian Smith’s National Study of Youth and Religion. His account of the paucity of moral reasoning among twentysomethings can’t be chalked up as mere grumpy-old-man harumphing about “those damn kids” or a reactionary conservative harangue about godless “secular” America. Smith’s longitudinal study provides a deeply worrisome snapshot of the state of spiritual maturity and moral reflection among millenials. Indded, I found the first chapter of his latest book, Lost in Transition: The Dark Side of Emerging Adulthood, to be positively harrowing in its account of how these young people are “morally adrift.” But as Smith is at pains to emphasize: the point isn’t to demonize twentysomethings; the point is for the rest of us to look in the mirror and ask ourselves how we produced this generation.

Earlier volumes (Soul Searching and Souls in Transition) did the same with respect to religious understanding and spiritual maturity. While the study considers young people from various religions and those without any, the implications for Christian ministry were especially challenging (explored with verve and wisdom by Kenda Creasy Dean in Almost Christian: What the Faith of Our Teens is Telling the Church). The “faith” that young Christians were learning (often from age-segmented youth ministries) was not trinitarian Christian faith but rather “moralistic therapuetic deism”: a strange deity who embraces antimonies and paradox, who is both a legalist and a great big bubble gum machine in the sky–the perfect god for American civil religion, who judges premarital sex but is enough of a big teddy bear to also let it slide, because really, he just wants you to be happy. The god of moralistic therapeutic deism is a lot like Oprah, it turns out.

And if that‘s the god that our young people worship, we need to ask ourselves: What have we done? As Dean puts it, this is an indictment of the church, not teenagers.

This is why I think Bert Polman’s upcoming seminar (June 18-22, 2012), “Singing What We Believe: Theology & Hymn Texts,” is such an excellent, timely opportunity for a blend of scholars and practitioners to spend some time together thinking about these issues. For maybe it’s at least partly the case that young people have been sung into the moralistic therapeutic deistic faith. Here’s a description of the seminar:

Congregational songs have often been called the lay persons’ “handbook of theology” as “psalms, hymns, and spiritual songs” have a unique mix of doxa (worship) and logia (teaching) which shape and express the life of Christians. This seminar will explore initially the theology of hymn texts, based on an analysis of some 250 classic hymn lyrics and a similar number of contemporary Praise-Worship texts. Then the seminar participants will discuss the relationship between the theological themes of such texts and the prevalence of what sociologists of religion (Christian Smith, et al) have termed “moralistic therapeutic deism.” In other words, this interdisciplinary seminar will focus not only on doxa and logia but also onpraxis, and is expected to raise issues about current religious convictions and practices of Christians.

Do consider applying (by February 1)!