A Field Guide to the Secular World
I own a field guide on mushrooms, one on birds and one on rocks and minerals, but I don’t have one on living in the secular age. How (Not) to be Secular by James K. A. Smith is what its author calls “a field guide” on Taylor’s A Secular Age. [1] While A Secular Age asks the questions, “why is it that we can no longer take it for granted that people believe in a higher authority and how did we get to this place?;” Smith asks the question, “how can the church make an impact in the world in which Taylor describes—the secular world?”
As I read the preface to Smith’s book I almost felt like I was reading the story of my life—only instead of moving from Brooklin to Berkley, I moved to Pennsylvania to Prague. From a rural conservative community of 5000 people in the hills of Pennsylvania to a city of 1.3 million people where the only faith for the majority of the people is the belief in one’s self.
At that time I expected that all secular people were “bad” people. I expected that all secular people were atheists and I expected that all secular people unhappy. I was wrong! The secular people with whom I had coffee, went to dinner, visited their homes and developed close friendships were generally happy, they loved their families, they were deeply interested in spiritual things, and they were “good” people. How was this possible? At the time Taylor had not written his seminal work and Smith had not written his companion book. I wish they did. I struggled with the things that I took for granted and in many ways, I was naive in my understanding not only of a secular worldview but of what it meant to be a Christian. [2]
In the secular world in which I served, religion was a topic of great disdain. It was “religion” that caused all of the problems of the world. Religion was a political entity that cared little about people and most about power. Religion was a methodology by which the “powerful” control the powerless. Religion was preached but never lived. Only the fool follows religion. And yet, talk of God and spiritual things were welcome. I found myself in a society that though religion was not a good thing, one is permitted to believe in God, or not! I was in a place where people viewed the world as filled with options and choices with new meanings and possibilities. [3]
In the secular world in which I served, I arrived feeling morally and ethically superior compared to those who were secular because I had it “all worked out!” For me, the orderliness of the “cosmos” was clear— God is both immanent and transcendent at the same time. But for the people I knew, my friends, there was no order. All was chaotic. We were, in fact, flying through space and time with no control and no one in control. We are, after all, all alone. Therefore, I will believe in myself only. I have asked the question many times: “V čem věříite?” (In what or whom do you believe?) The answer is, most often, “Věřím sám sobě!” ( I believe in myself only!) and they were fine with that! [4]
And what of pain and suffering? Are we completely unprotected? Is there nothing or no one out there to protect us. In the secular world in which I lived transcendence has no place or was no longer needed. All of the necessary answers to life could be found through engagement and analysis of the pain and suffering. (See Julian Barnes) The “imminent framework” within which a secular world seeks its answers, finds all of its resources in the here and now. The reasons are before us; we just need to discover them for ourselves. [5]
On my return back to the United States I found myself on familiar ground—it seems the United States had become and is becoming more and more secular. We can debate ad infinitum if it is happening, if it is good or bad, how it will impact the church and its mission. But the debate will, hopefully, sooner than later, need to end and the Christian must get on with the mission. Which leads to a question that Frances Schaffer asked in the 1970s and we are again asking ourselves only in a different setting: How Should We Then Live? [6] We all face a time-of-decision that is “ultimately an adventure in self-understanding…whoever “we” might be: believers or skeptics, devout or doubting.” [7] Do we consider the “take” where we look clearly at who we are, who God is and how he functions in our world, or the “spin” where we do our best to explain the transcendent when we are clearly living in a world that functions within an immanent frame? [8] From where I sit, there is no better way to face these questions and work through them than to live in another culture. It is in that context that one encounters the removal of their cultural underpinnings and is forced to face, with fear and trembling, the essential questions of life and faith. (Philippians 2:12) In the absence of that experience, or in addition to, Taylor and Smith provide a voice and a guidebook that asks some important questions and points in a direction that will help us to answer those questions.
- James K. A. Smith. How (Not) to be Secular: Reading Charles Taylor. 1st ed. Grand Rapids, MI: Eerdmans, 2014, ix; Charles Taylor. A Secular Age. 1st ed. Cambridge, MA: Belknap Press, 2007.
- Smith., 8.
- Ibid., 47.
- Ibid., 93.
- Ibid., 123.
- Francis A. Schaeffer. How Should We Then Live? Study Guide ed. Grand Rapids, MI: Fleming H. Revell, 1976.
- Smith., ix.
- Ibid., 93.
About the Author
Jim Sabella
11 responses to “A Field Guide to the Secular World ”
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Jim,
I loved the post. I missed the point of the Field in reading the intro.
Your comment on people’s response as “I believe in myself” is something this world of mentors and motivational speakers promote. You must believe in yourself, your abilities, your mind, your… The world does not promote a supreme being. Even in the church community, you may hear the words believe in yourself God equipped you with the skills and knowledge you need to to the possible. God comes in on the impossible.
Thanks Lynda. You make a very good point. In many ways, the use of “believe in oneself” in Czech is a play on words. It can mean both to “believe in oneself alone” or to “be all alone, believing only in oneself.” It can be very lonely to believe only in oneself. Appreciate your comments Lynda.
One of the most important things about this book is that we cannot define ‘secularity’ as simply as we used to. It’s not just the Republican, fundamentalist believers verses all the secular Democrat liberals. The world is really complex.
I enjoyed your anecdotes from your foreign service. I think we can all use a dose of “how others live” to open up our own thinking. We’re so good at putting people, and God, in a box.
I am looking forward to reading your thoughts on how you will put all of Taylor’s philosophy together to better serve Jesus and people. In a world where God is only one option, how do we help people see that Jesus is still the answer?
You make a good point Mary. It seems like it used to be so easy to divide things up, but the lines are blurry or possibly non-existent. That may be one reason why we seem to be constantly fighting to draw stronger lines in the sand—politically, religiously, philosophically, etc. etc. I think that the feeling that we are all alone is causing a general sense of panic in the west. Being alone is one the humankind’s greatest fears. Some would say that’s why we “invented” God! I do love Kristin’s dad’s saying—loosely stated: we have to live in the mess that we created when we got rid of God. Appreciate your comments Mary.
Great post Jim. I really liked your world perspective as gained from other cultures. This sentence resonated with me: “From where I sit, there is no better way to face these questions and work through them than to live in another culture.” I could relate a bit, when I left church ministry and started working more outside the church in therapy and pysch institutions. They taught me how to listen and accept their different perspectives on God/religion/ spirituality, and to hear their hurts from religion and life. Like you, I learned there are some very good “secular” people. Also, there are some very bad “Christians”. We never can judge who people are and what they believe as to what kind of a person they are. Listening to their stories and understanding their cultural context can provide valuable insight. Thank you, Jim for your thoughtful post. I really appreciated it.
Thank you Jenn. The church has its own culture, doesn’t it! And your move did put you in an altogether other culture. I believe that that gives you a unique and balanced look that you might not otherwise have. That must also help you to be a more effective counselor. You and Jake make a powerful team! I appreciate your comments.
“From where I sit, there is no better way to face these questions and work through them than to live in another culture.”
I concur! Living within our own culture, we miss (or take for granted) the plausibility structures and foundations for belief– we just don’t see it. But it’s often easier to grasp when embedded into a context not our own.
Also Jim, as a birdwatcher, I love the connection you made with the field guide. Appropriate for Smith!
Thank you, Katy. I know that I sometimes sound like “one of those missionaries!” But, I really do wish that everyone could have the opportunity to live in another culture for even a short amount of time. There are many benefits, two of which it helps you see the world more clearly, and it helps you to see who God is more clearly. I appreciate your comments, Katy.
BTW: Bird watching is biblical – Matthew 6, “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them.”
Really great reflections here, Jim. I especially appreciate your comment about living in another country/culture to get a better view.
Reading your post made me think of a couple of things about religion. As Protestants, we stripped away the mystery and rituals of faith and made it matter-of-fact, as if it can all be proven. As Catholics, we placed great trust in human men who speak for God, only to become disillusioned when those humans displayed evil or even just human faults. Now we find it hard to believe that others find it hard to believe.
Jim, enjoyed reading your post and following along on your ‘journey’….
It is, a ‘truth’ I think that the highest value or most faith is for most today is in themselves. And the call of Christ is to ‘die to oneself’…. It is no wonder that Christianity is becoming more and more counter-cultural….But as was noted in our reading, I am not entirely sure that is a bad thing.
Thanks so much, Jim!
Jim great post! I liked the “challenge” you posed about stepping outside of our own cultural context in order to truly reflect on whether we are to “take” or “spin” as our response to living in a secular age. I wonder what transformation we would experience in doing so. Thank you for your insight!