Some marriage experts don’t agree that polyamory’s impact on children is neutral, though. “We know that kids thrive on stable routines with stable caregivers,” said W. Bradford Wilcox, a sociologist and the director of the National Marriage Project at the University of Virginia. Polyamory can be like a “marriage-go-round,” Wilcox said. “When kids are exposed to a revolving carousel of spouses, that experience of instability and transition can be traumatic.” (Wilcox, who has contributed to The Atlantic, is known for having rather conservative views: He recently penned a Washington Post op-ed about how marriage ostensibly protects women, and he consulted on a much-contested study about the children of same-sex couples.)
A quarter of the U.S. population — and 40 percent of the population of New York, where my novel is set — self-identify as Catholic. One of the most striking features of the city is that there are churches everywhere, from one of the world’s largest cathedrals to hundreds of storefront churches. And a bit of investigation will reveal that those churches fill up every Sunday. Not to mention the fact that there are more Jews in New York than in any other city in the world. But for some reason the publishing industry in this city tends to view the introduction of religion into contemporary realist novels as a willful act that must have some strong rhetorical justification. From where I stand, the exclusion of religion is the willful act. Novelists never get asked why they don’t include religion in their books, or why the religion they do include — often just a species of madness — bears so little resemblance to religion as it is practiced by the majority of Americans. If they were asked, I suspect, most of these writers would not have a very good answer. It simply doesn’t occur to them. Whatever one’s beliefs, this seems like a basic failure of verisimilitude. Reality includes religion; realism should, too.
It is harder to divest oneself of inner riches than of outward possessions; the rich man can sell all he has and give it to the poor. Those who find inner riches an obstruction to the growth of the spirit have the harder task of divesting the soul of all that makes it interesting and fetching to their fellows, of going away from the warm, rough world into other regions, into fire or ice or darkness.
Sexual autonomy is increasingly more important to contemporary Americans than religious liberty, which was one of the founding principles of our nation. What we call “traditional Christians” in our discourse refers to what 50 years ago would have simply been called “Christians,” given that there was no dramatic dissent among the various Christian sects and churches on sexual morality. So, when we say that we are living through the transformation of traditional Christianity from majority to minority status, what we’re really saying is that the Sexual Revolution has conquered Christianity in America, and that Christians who still believe about sex more or less what nearly all Christians for over 19 centuries believed are becoming a declining population that will be seen as as reactionary weirdos.
The takeaway message is this: no one needs churches to be nice or tasteful. If churches have a future, it’s in addressing our existential darkness: sin and death. Progressive politics is important, but it doesn’t do any deep religious work. And liberals in the church will have to rediscover this after we have won our culture wars. What other religion has such a dark image at its centre? And yet my own brand of liberal Christianity too often seeks salvation through a few gentle verses of All Things Bright and Beautiful or lots of self-important dressing up and wandering around in fancy churches. Devoted atheists are never going to be persuaded by a theology of the cross. But no one whatsoever is going to be persuaded by a theology of nice.
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The Rio Grande at Santa Elena Canyon, Big Bend National Park
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Pictures taken from the Lost Mine Trail, Big Bend National Park
My best Beloved keeps his throne
On hills of light, in worlds unknown;
But he descends and shows his face
In the young gardens of his grace.
Enough is Enough
The historical blindness, moral obtuseness, and self-satisfied pomposity of this op-ed by Timothy Egan is only the most recent in a long line of New York Times pieces meant to incite hatred of religious believers. But it’s the last one I’ll read. I have canceled my subscription and will no longer read anything published in that newspaper, with the exception of columns and blog posts by my friend Ross Douthat.
If journalistic integrity, elementary fairness, and the peace of our nation mean anything to you, I would suggest that you try to find a way to protest the combination of belligerence and utter ignorance that has come to characterize almost all of the NYT’s coverage of religion, especially American religion.
Those “courageous” progressives don’t really value the opinions or affirmations of conservative evangelicalism anyway. What they really value, long for, and try to curry is the favor of “the Enlightened”–whether that’s the mainstream academy or the progressive chattering class who police our cultural mores of tolerance. Sure, these “courageous” progressives will take fire from conservative evangelicals–but that’s not a loss or sacrifice for them. Indeed, their own self-understanding is fueled by such criticism. In other words, these stands don’t take “courage” at all; they don’t stand to lose anything with those they truly value.Similarly, “courageous” conservatives who “stand up” to the progressive academy aren’t putting much at risk because that’s not where they look for validation and it’s not where their professional identities are invested. They are usually “populists” (in a fairly technical sense of the word) whose professional lives are much more closely tethered to the church and popular opinion. And in those sectors, “standing up to” the academy isn’t a risk at all–it’s a way to win praise. When your so-called contrarian stands win favor from those you value most…well, it’s hard to see how “courage” applies.
But here’s what we don’t often see: Christian scholars who have vested their professional lives in the mainstream academy willing to take stands that would be unpopular at the MLA or APA or AAR. Conversely, we don’t see many conservative scholars willing to defend positions that would jeapordize their favored status with popular evangelicalism.
Now both of those options would require courage.