At the online Prager University, lecturer Frank Pastore asks: “Do you have the ability to shape your own destiny? Is there a difference between your mind and your brain? Or is free will just a convenient delusion? Are you really just a product of physical forces beyond your control?”
A recent survey contains one of the most disheartening statistics I’ve ever read: In eastern Germany the survey was unable to find a single person under the age of 28 who claimed they were “certain God exists.”
The survey was taken in 2008, which means that not a single person born after the fall of the Berlin Wall could be found who expressed no doubt about the reality of their Creator. In contrast, 17.8 of young people in western Germany are certain about God (which is still low compared to the U.S. (53.8 percent) or even Russia (28.2 percent).
In the Guardian, Peter Thompson says that some observers believe East German atheism is a form of continuing political and regional identification:
Video: At the Democratic National Convention, delegates opposed to adding language on God, Israel’s capital to platform shout, “No!” in floor vote.
On Powerline, John Hinderaker quotes from a recent Rasmussen Reports poll to show that “Democrats, bluntly put, have become the party of those who don’t go to church.”
Among those who rarely or never attend church or other religious services, Obama leads by 22 percentage points. Among those who attend services weekly, Romney leads by 24. The candidates are even among those who attend church occasionally. Romney leads by seven among Catholic voters and holds a massive lead among Evangelical Christians. [Ed.: Remember when one of the chief worries about Romney’s candidacy was that evangelicals wouldn’t support a Mormon?] Among other Protestants, the Republican challenger is ahead by 13. Among all other Americans, including people of other faiths and atheists, Obama leads by a 62% to 26% margin.
CNN reports that atheists were “deeply saddened” when Democrats inserted the word “God” back into their platform.
Perhaps because of the Republican Party’s ties to conservative Christianity, atheists tend to be Democrats. According to a 2012 Pew study, 71% of Americans who identified as atheist were Democrats.
Moscow, May 15 — On Tuesday, there will be 80 years since the Soviet government issued a decree on “atheistic five-year plan.”
Stalin set a goal: the name of God should be forgotten on the territory of the whole country to May 1, 1937, the article posted by the Foma website says. (more…)
While Christianity still holds a fair amount of sway in western parts of Germany, in the eastern areas two thirds of the population—young and old—are declared atheists:
Bad news for all those who’d hoped Christianity might make a comeback now that the Cold War-era German Democratic Republic (DDR) is becoming an ever more distant memory. Atheism, according to a new study, is very much alive and well in the eastern part of Germany.
The statistics are most striking among those under 28 years old: more than 71% of eastern Germans in this age group say they have never believed in the existence of God. That’s nearly as many as in the 38-47 group, of which 72.6% are non-believers.
What the figures mean is that in eastern Germany, very young people are on the same wavelength as people from the middle generation when it comes to belief in God. The political transformation of former East Germany, in other words, hasn’t had much of an effect on people’s ideas about religion. While there are somewhat fewer atheists among young adults aged 28 to 37, where “only” 63.6% say they’ve never been believers, those in the following generation are at least as non-religious as their parents.
A new report about the depth of people’s belief in God reveals vast differences among nations, ranging from 94 percent of people in the Philippines who said they always believed in God, compared to only 13 percent of people in the former East Germany. Yet the surveys found one constant—belief in God is higher among older people, regardless of where they live.
With Europe’s traditional moral framework – Christianity – under increasing attack, the Roman Catholic and Russian Orthodox churches are drawing closer in order to combat the forces of secularism and “Christophobia.” Rev. Johannes L. Jacobse looks at efforts to set aside long held theological disputes and forge a unity of action on social questions. Subscribe to the free weekly ANC and other Acton publications here.
With the Rise of Militant Secularism, Rome and Moscow Make Common Cause
By Rev. Johannes L. Jacobse
The European religious press is abuzz over recent developments in Orthodox – Catholic relations that indicate both Churches are moving closer together. The diplomatic centerpiece of the activity would be a meeting of Pope Benedict and Patriarch Kyrill of the Russian Orthodox Church that was first proposed by Pope John Paul II but never realized. Some look to a meeting in 2013 which would mark the 1,700th anniversary of the signing of the Edict of Milan when Constantine lifted the persecution of Christians. It would be the first visit between the Pope of Rome and Patriarch of Moscow in history.
A few short years ago a visit between Pope and Patriarch seemed impossible because of lingering problems between the two Churches as they reasserted territorial claims and began the revival of the faith in post-Soviet Russia, Ukraine and elsewhere. The relationship grew tense at times and while far from resolved, a spirit of deepening cooperation has nevertheless emerged. Both Benedict and Kyrill share the conviction that European culture must rediscover its Christian roots to turn back the secularism that threatens moral collapse.
Both men draw from a common moral history: Benedict witnessed the barbarism of Nazi Germany and Kyrill the decades long communist campaign to destroy all religious faith. It informs the central precept in their public ministry that all social policy be predicated on the recognition that every person has inherent dignity and rights bestowed by God, and that the philosophical materialism that grounds modern secularism will subsume the individual into either ideology or the state just as Nazism and Communism did. If Europe continues its secular drift, it is in danger of repeating the barbarism of the last century or of yielding to Islam.
The deepening relationship does not portend a union between Catholicism and Orthodoxy. Roman Catholics are more optimistic about unity because they are less aware of the historical animus that exists between Catholics and Orthodox. Nevertheless, while the increasing cooperation shows the gravity of the threat posed by secularism, it also indicates that the sensitive historical exigencies can be addressed in appropriate ways and times and will not derail the more pressing mission.
The cooperation has also caused the Churches to examine assumptions of their own that may prove beneficial in the long run. The meaning of papal supremacy tops the list.
On the Orthodox side the claims to a universal jurisdictional supremacy of the Patriarch of Rome have been rejected since (indeed, was a cause of) the Great Schism of 1054 (see here and here . That said, the Orthodox see the Pope of Rome as the rightful Patriarch of the Church of Rome and could afford him a primacy of honor in a joint council but not jurisdiction.
On the other side, the Orthodox do not have a Magisterium, a centralized Church structure that speaks for all the Orthodox in the world. This has led to some fractious internal wrangling throughout the centuries although doctrine and teaching has remained remarkably consistent.
It will come as no surprise for anyone to know that the Orthodox have difficulties with some of the claims made by the Catholic Church concerning the precise responsibilities and the nature of the authority associated with the Bishop of Rome. The Catholic Church has long recognized this as a basic difference between the Orthodox and Catholic worlds. The rise of militant secularism, however, and the cultural challenges this creates for Orthodox and Catholic Christians alike, have focused everyone’s minds on how they can cooperate to address these issues of ethics and culture.
Protestants have a stake in the outcome as well particularly as attitudes have softened towards Rome due in large part to Pope John Paul II’s exemplary leadership during the collapse of communism in the last century. Protestant ecclesiology has no real place for priest or pope which makes the nature of discussions between them and the Catholics or Orthodox entirely different. Nevertheless, as the soul denying ramifications of secularism become more evident, an increasing number look to the Catholic and Orthodox Churches for leadership.
The most visible ambassador for the Orthodox Church is Oxford-educated Metropolitan Hilarion Alfeyev of Volokomansk who runs the Department of External Church Relations of the Russian Orthodox Church. Observers report that a deep respect and even genuine fondness exists between Hilarion and Benedict which has contributed to the recent thaw.
Both of them note with alarm the increasing attacks on the Christian faith in Europe and on Christians themselves in other parts of the world, a development they term “Christophobia.” Hilarion brought these points forward several years back when he first challenged the European Union for omitting any mention of the Christian roots of European civilization in the EU Constitution. That earned him considerable worldwide notice and he has become increasingly outspoken towards any attempts to silence the Christian testimony or dim the historical memory of Christendom.
From the Orthodox side it is clear that the leadership that deals with the concrete issues that affect the decline of the Christian West is emerging from Moscow. One reason is the sheer size of the renewed Russian Orthodox Church. The deeper reason however, is that the Russians have direct experience with the suffering and death that ensues when the light of the Christian faith is vanquished from culture.
Decades before the fall of Communism was even a conceptual possibility for most people, Pope John Paul II prophesied that the regeneration of Europe would come from Russia. At the time many people thought it was the misguided ramblings of a misguided man. It is looking like he knew more than his critics. We are fortunate to have these two leaders, Benedict and Kyrill, to help guide us through the coming difficulties.
Fr. Johannes L. Jacobse is an Orthodox priest in the Antiochian Archdiocese of North and South America. He is president of the American Orthodox Institute and serves on the board of the Institute for Religion and Democracy. He writes frequently on social and cultural issues on his blog