Watershed Now
By Forrest A. Norman III, The Layman, May 21, 2012
We are at a watershed moment in the history of the church in America.
We are at a watershed moment in the life of our country.
There will be a confluence of those two watersheds, and the river which results will pose significant challenges for those seeking to navigate a traditional Christian course. Let us consider this landscape carefully.
Watershed one, “the first river,” involves the church in America. When I first heard it said that Christianity was no longer “the religion of the realm,” I was offended, not because it was said in a church, but because it was said with favor in a church. It was said as a justification to advocate for change – a change in the theology, witness and mission of the church. As a candid pronouncement of a societal fact, I must acknowledge that it is an accurate observation. Modern American society no longer recognizes Christianity as its primary guiding moral compass. As an argument to change the church, though, it is poor. The church should never bend to society’s whims; as Christians we are to be in the world and not of it. We are to reflect God’s glory, not society’s story.
Church in America
The first watershed moment at issue is the course the church in America chooses to follow.
In declaring the watershed moment as one for “the church in America” I am mindful that this column is primarily read by Presbyterians concerned with the direction of the PCUSA, and the PCUSA does not represent the entirety of the church in America. But in a post-denominational culture where perception is seen as reality, the action of one branch of the church is seen as the actions of all. Denominations are perceived as “the church” without much distinction, and the adverse actions of one are seen as the adverse actions of all. “The Church in America” is what is popularly recognized or regarded as “the church” by the media, mainstream and otherwise.
Public perception of “the church in America” is shaped by those who would use it for their ends. For the atheist it is illogical and anti-scientific, and any action of the church which can be exploited to denigrate the larger church will be held up for scorn. For those with a progressive social agenda, each step toward secular culture is announced as a triumph, with a subtle unstated self-righteousness that the church has finally come around to their way of thinking. They herald each concession to culture made by the church as an “enlightenment” of their own pronunciation. Both sides of this spectrum capitalize on a common denigration of traditional faith beliefs as outdated and out of sync with modern society. Conservatives play into this phenomenon as well. It is far more sensationalistic to point out a stunning heresy than a sermon well preached. Frankly, error and hypocrisy make better news than consistency and fidelity, and calling it out is more likely to awake the faithful into action. Thus the practicalities of publicization for all sides of the debate entails pronouncements which place the church in a negative light. I wish it were different, but in a society with collective attention-deficit disorder, the reality calls for dramatic headlines which often bypass the depth of analysis required for full understanding.
The watershed moment? The Church in America risks no longer being seen as recognizing Christianity as the religion of itself because it follows society instead of leading it. When it redefines its fundamental beliefs to bend to society’s trends, it leaves its foundations and floats to wherever society will take it. As for the PCUSA, it is about to waltz into a veritable debutante’s ball of social activism, courting every socially liberal overture which gives it a seductive nod. Beguiled by dreams of relevancy and social recognition by media and political power brokers, the PCUSA seems willing to be used by whoever will have her. The coming out party is the General Assembly this July. How she carries herself will be used to describe the church in America.
America’s national election cycle
The second watershed is America’s national election cycle. Our process for the peaceable passage of power has been the envy of the modern world. What has held it together through industrial growth and economic turmoil, through immigration, assimilation and expansion has been a compact of shared ideas at the heart of our societal order. That compact is our constitution.
Our courts have been the guardians of the constitutional principles, ensuring that the laws passed by legislatures adhere to the basic principles our founding fathers foresaw as foundational to democracy. Chief among those is the First Amendment guarantees of freedom of religion. I pray they continue to do so. Yet we must be forewarned that the public perception of the religion clauses in the constitution has inexorably changed. “No laws respecting the establishment of religion” has been perverted to mean “no religion, by law.” “Free exercise” has become something to do on your own time, out of sight of the public and soon may be “at your peril.” If the popular public perception is permitted to alter constitutional interpretation, and if First Amendment application is allowed to be redefined, the practice of religion in America will be subjugated to cultural preferences.
The upcoming election will have an effect upon First Amendment perception in two critical ways. First is direct, by appointment of judges, the executive in charge of enforcement, and the congress enacting laws. The second is indirect, by whom we as a people select to be the president and what he is seen to stand for, by way of faith. America’s vote will subconsciously elect a course which is either faith friendly or secular friendly. This is a watershed moment.
The confluence of these watersheds will define how the church is seen in our society and its relationship with our government. I pray that we navigate the course wisely, and may we never be afraid to call out the dangers ahead.
Forrest A. Norman III is an elder at Hudson Presbyterian Church (EPC) in Hudson, Ohio. He is chairman of the Board of Directors and chief executive officer of the Presbyterian Lay Committee.