In developed countries the decline of religious affiliation and attendance has been rapid over the last forty years. When polled, an ever-increasing number of people describe their religious affiliation as ‘none’, and even those who still acknowledge some affiliation rarely darken the doorstep of a church or synagogue. In the USA only 30% of respondents say they attend church at least once a month. In Europe it is much less – fewer than 10% in both France and Germany and all of Scandinavia.
There are numerous reasons for this decline according to studies. Here are some of them:
- Trend away from doctrinal belief toward agnosticism and atheism
- Scientific and religious conflicts
- Church and priest/minister scandals
- Perception of hypocrisy in organized religion
- A decrease in existential insecurity
- Competing interests and activities
- Church-going has less cultural and professional relevance
The trend away from organized religion is lamented by religious authorities and by conservatives in the US. Some argue that many of society’s problems – drugs, suicide, crime, sexual predation, etc. – are exacerbated by the decreasing role that religion plays in US culture.
This essay is meant to address two questions: One, whether religion does indeed play a critical role in upholding morality and ethics in a society, and two, whether there are positive aspects of religious life – e.g. community, philanthropy, spirituality – that can be cultivated without the negative aspects of organized religion.
Societal problems such as drugs, suicide and crime plagued society long before the downward decline of religion. In western Europe and Scandinavia, where there is almost no church attendance, these problems are not nearly as pronounced today as they are in the USA. If religious practice were essential to moral and ethical development then it seems that Europe would have seen its problems escalate dramatically in recent decades, but that is not the case.
Moral and ethical values can clearly be taught independently from religious doctrine. A social conscience and moral compass are to a great extent developed in childhood within a family. Whether that instruction is associated with God, or with a general love and respect for humanity does not appear to make any difference in the outcome. It is my own observation both within my extended family and in society in general that moral and ethical individuals are equally distributed across religious and non-religious environments.
The forces that have the potential to prey on moral and ethical behavior – egotism, greed, lust, excessive ambition to name a few – are just as likely to seduce a religious person as an agnostic. Anti-social and pathological behaviors are equal opportunity assailants. Thus, it is my conclusion that formal religion is in no way a necessary pre-condition for a moral and ethical society.
There are, however, many positive historical attributes of religion that are perhaps more difficult to cultivate in a society where there is no common thread of cultural connection. Churches, synagogues and mosques are places where community is created, where philanthropic projects are launched and where spiritual solace is nurtured. Can society replace formal religious structures, generally burdened by a host of negatives – rigid doctrine, exclusivity, political intrigue, anti-science tendencies – with other forms of human interaction that offer similar salutary benefits without the negative baggage?
Human beings are social, and it is not much of a stretch to imagine a world where people come together in myriad organized and ad hoc ways to effect positive things. From a philanthropical standpoint, organizations such as Doctors Without Borders, the Nature Conservancy and hundreds of others are completely secular, allowing anyone and everyone to address and actively participate in important issues and needs without relying on a religiously affiliated group.
There are also numerous means to create community without relying on a common religious belief or doctrine. With modest effort people can find groups that address their own interests, hobbies or passions and establish very strong relationships and emotional support within those groups.
The more intangible subject of spiritual succor and solace might seem more difficult to recreate in non-religious ways. But music, art, dance, meditation, yoga and many other activities have spiritual elements, and seeking out one’s own spiritual needs rather than subscribing to a formal religious prescription may end up being a healthier practice in the long run. Yes, it is also a more abstract pursuit (though all of spirituality is, after all, an abstraction), and it can lend itself to silly and even dangerous cults and other bizarre practices. But spirituality is ultimately a very personal odyssey, and it is not really radical to advocate for a less corporate means of cultivating one’s spiritual life.
The decline of formal religion is not universal. Many parts of the developing world are actually seeing an increase in religious fervor and indoctrination. The accumulating dark clouds on the horizon of human affairs may cause some to retreat from more innovative approaches and return to the security of traditional religious fare. Moreover, there are still many people even in the developed world who will never consider other paths to community and spirituality than their chosen religion. But in my analysis, I find no danger in the rapid decline of religious affiliation and attendance. We are, after all, an evolving species and our future has always depended on innovation and new ways of thinking.
