Harvey Cox

New York City has evolved into a complex, tense 'post-secular' cultural chess board

New York City has evolved into a complex, tense 'post-secular' cultural chess board

Early in his church-planting work in New York City, the Rev. Tim Keller focused on what he called the Center City, which started in lower Manhattan, near Wall Street, and extended past Central Park.

The Presbyterian Church in America seminary professor camped in the old Tramway Diner under the 59th Street Bridge at 2nd Avenue, asking New Yorkers probing questions about their lives. He dug into the socialist Dissent Magazine to learn the city's secular lingo.

But New York was already evolving in 1989, when Redeemer Presbyterian Church opened its doors two weeks after Easter, said Tony Carnes, leader of the "A Journey through NYC Religions" website.

Changes began in the 1970s in the city's boroughs "with more internationals arriving from all over," including Global South cultures in which "no one doubts that faith is an important part of life," he said, reached by telephone. "It took time to see these changes affect Manhattan, but they did."

In 2000, Carnes' team found -- through a face-to-face census with church leaders -- 120 evangelical congregations in the Manhattan Center City. That number reached 197 a decade later, 251 in 2014, 308 in 2019 and are expected to near 370 in 2024.

"We know there are others, because we hear things all the time," said Carnes. "We just haven't found them all -- yet."

For decades, researchers considered New York City a lab for the brand of secularism defined by Harvard Divinity School historian Harvey Cox, author of the influential "The Secular City" in 1965. In a famous quotation, he noted: "Secular Humanism is opposed to other religions; it actively rejects, excludes, and attempts to eliminate traditional theism from meaningful participation in the American culture."

However, at sidewalk level it's obvious that there are "two New Yorks," noted Carnes. While secularism remains dominant in mass media, academia and other parts of the cultural establishment, the reality is more complex in Queens, Brooklyn, the Bronx, Staten Island and now parts of Manhattan.


Please respect our Commenting Policy

Nowhere to hide: Los Angeles Times hit job focuses on one side of Biola University tensions

Nowhere to hide: Los Angeles Times hit job focuses on one side of Biola University tensions

If you have followed trends in academic and student life at Biola University over the past 25 years or so — I have spoken there about 10 times in that period — you know that this is a complex campus, with all kinds of divisions on theological, moral, political and cultural issues.

As a rule, campus administrators there are just as uncomfortable with strong conservative voices as they are with candid evangelical progressives. Thus, all kinds of Biola believers have learned to state radically different convictions in language that can be called “evangelical” to one degree or another. The goal is to keep painful fights out of publications read by parents, donors and even trustees.

It’s important to keep this in mind while reading the Los Angeles Times morality-tale sermon that ran the other day with this headline: “CRT, Trumpism and doubt roil Biola University. Is this the future of evangelical Christianity?” The headline failed to include the key issue in this story — clashes over the validity of 2,000 years of Christian doctrine on sexuality and marriage.

For additional insights on political and theological diversity found Christian campuses, it will help to read this classic 1995 essay at The Atlantic — “The Warring Visions of the Religious Right” — by the liberal Baptist scholar Harvey Cox of Harvard Divinity School (author of the ‘60s bestseller, “The Secular City”).

Oh, and speaking of liberal Baptist scholars, one of the defining voices in the new Los Angeles Times feature is David Gushee of Mercer University. It was totally valid to include his voice in this story, but it was interesting that he is quoted as a neutral academic expert on these matters, as opposed to being an articulate spokesman for activists on one side of the doctrinal war being covered in this story.

After all, it was Gushee who opened a classic 2016 essay for Religion News Service with these lines:

Middle ground is disappearing on the question of whether LGBT persons should be treated as full equals, without any discrimination in society — and on the related question of whether religious institutions should be allowed to continue discriminating due to their doctrinal beliefs.

It turns out that you are either for full and unequivocal social and legal equality for LGBT people, or you are against it, and your answer will at some point be revealed. This is true both for individuals and for institutions.

Neutrality is not an option. Neither is polite half-acceptance. Nor is avoiding the subject. Hide as you might, the issue will come and find you.

Thus, the Los Angeles Times has come to confront the leaders of Biola University.


Please respect our Commenting Policy

Did the Washington Post profile of Karen Swallow Prior help critics understand her or not?

Did the Washington Post profile of Karen Swallow Prior help critics understand her or not?

It’s hard to do a critique of an elite-media feature about someone who is a real online friend.

But, in this case, there’s an issue that — at least to me — cannot be avoided in the glowing Washington Post religion-desk feature that ran the other day with this headline: “Karen Prior has worked for Roe's overturn for decades. This isn't what she'd hoped to feel.

Most fans of the “Notorious KSP,” I would imagine, loved this piece.

At the same time, I’m sure her worst critics loved it as well — for reasons linked to the journalism issue that I would like to spotlight in this post. It helps to understand that Prior has critics (and friends) who disagree with some things that she says and does and then she has critics that basically don’t want her to exist.

Meanwhile, anyone — worthy critics and supporters — who has followed KSP’s work through the years with any kind of an open mind knows the strength of her logic and (dare I say it) art when defending centuries of Christian doctrines about life issues, as well as marriage and sexuality. But to grasp that side of her life, and how it fits into the total package of her apologetics, people need to actually read or hear her address those topics.

This Post piece focuses, for the most part, on her actions and beliefs that have fueled controversy about her among some evangelicals (like me, she was #NeverTrump #Never Hillary in 2016). A more balanced profile of her would have included quoted material that would have — with good cause — offended, well, most Post readers and editors. Hold that thought, because I will come back to it.

The piece starts with Prior’s feelings of elation at the news that the U.S. Supreme Court appears to be poised to overturn Roe v. Wade.

Prior was shocked and thrilled. But within minutes the deep divisions and differences in priorities among antiabortion advocates came into view. After being put aside for decades as they worked together to overturn Roe, they had become impossible to ignore. While Chief Justice John G. Roberts Jr. took pains to say the leaked opinion may not be the final one, experts on abortion in America say even the potential of Roe’s demise is a turning point for the movement. If Roe falls, what does it mean to be for life now?

For Prior, it means much more than overturning Roe. It means more support for child care and pregnant women as well as supporting sex abuse victims, vaccinating as many people as possible against the coronavirus, and helping start and run an inner-city high school in Buffalo. But not all antiabortion activists agree and lately have begun splintering over next steps, such as whether to classify abortion as homicide and restrict contraception, as well as whether issues outside of reproduction even qualify as part of the “pro-life” cause.

Once again, this is an old, old story that is presented as something essentially new and, thus, linked to COVID-19, the Trump era and all kinds of “now” things. In reality, debates among evangelicals, and especially Catholics, about what it means to be “consistently pro-life” go back to the 1980s or earlier.


Please respect our Commenting Policy

Looking for strong political prejudices? The Atlantic offers a U.S. map packed with revelations

A quarter of a century ago, America was already a bitterly divided nation — especially on matters of religion, culture, morality and politics.

Thus, liberal theologian Harvey Cox of Harvard Divinity School (author of the ‘60s bestseller, “The Secular City”) was shocked when he invited to lecture at Regent University. It’s hard, he noted in The Atlantic (“Warring Visions of the Religious Right”), to titillate his sherry-sipping colleagues in the Harvard faculty lounge, but accepting an invitation to invade the Rev. Pat Robertson’s campus did the trick.

Cox was pleased to find quite a bit of diversity at Regent, in terms of theological and political debates. He was welcomed, and discovered lots of people testing the borders of evangelicalism — other than on moral issues with strong doctrinal content. He found Episcopalians, Catholics and Eastern Orthodox believers.

Politically, too, the students and faculty members I met represented a somewhat wider spectrum than I had anticipated. There are some boundaries, of course. I doubt that a pro-choice bumper sticker would go unremarked in the parking lot, or that a gay-pride demonstration would draw many marchers. But the Regent student newspaper carried an opinion piece by the well-known politically liberal evangelical (and "friend of Bill") Tony Campolo. … One student told me with obvious satisfaction that he had worked hard to defeat Oliver North in the Virginia senatorial contest last fall. If there is a "line" at Regent, which would presumably be a mirror image of the political correctness that is allegedly enforced at elite liberal universities, it is not easy to locate.

The bottom line: Cox found limits to the diversity at Regent, but they were limits that left him thinking about Harvard culture. In terms of debates on critically important topics, which school was more diverse?

I thought of that classic Cox essay a computer click or two into a must-read new essay at The Atlantic that ran with this double-decker headline:

The Geography of Partisan Prejudice

A guide to the most—and least—politically open-minded counties in America

So where does one find diversity that matters, people who are trying to be tolerant of their neighbors who represent different cultures and belief systems? You wouldn’t know that by reading that headline.

So let’s jump-start this a bit with the headline atop the Rod “Benedict Option” Dreher take on this piece, which has been updated several times (including his detailed reaction to a criticism from one of the authors). That headline: “Least Tolerant: Educated White Liberals.”

Where is Dreher coming from? Here is a key passage in the interactive Atlantic piece:


Please respect our Commenting Policy