Movement Humanism and Deconversion from Christianity
I just wanted to draw attention to two interesting articles that I have read this morning, although I do not have time to respond.
Firstly, R Joseph Hoffman’s piece on “Movement Humanism“. A few choice quotations would be:
George Bernard Shaw once drunkenly said that “the conversion of a savage to Christianity is the conversion of Christianity to savagery.” (Shame on him for not knowing that he was impugning the Irish as well as first century Palestinian Jews.) It is true, in the same sense, however, that the theft of the name “humanism” by atheists who think it has a nice ring is the diminution of a major chapter in the history of human learning to a press release.
Movement humanism as it has evolved is not really humanism. Or rather, it is a kind of parody of humanism. A better name for it would be Not-Godism. It’s what you get when you knock at the heavenly gate and no one is home.
It’s a rant of disappointment camouflaged by a tributary note to science for having made the discovery of the great Nonbeing possible. It’s structured outrage towards the institutions that have perpetuated belief and promises that (as many atheists sincerely believe) the churches have known to be empty all along.
At its best, it is a demand for honesty which, for lack of a unified response from “religion,” seems to require commando tactics.
The other is a freely accessible, academic article from the Journal of Religion and Society, entitled “Explaining Deconversion from Christianity” by Bradley R. E. Wright, Dina Giovanelli, Emily G. Dolan, and Mark Evan Edwards. The passages which particularly struck me were:
It is not clear how well these intellectual and moral concerns map on to a rational choice perspective on religion. One could argue that they are implicitly linked to costs and benefits; for example, the forced acceptance of non-scientific ideas might pose a psychological cost. Likewise, the perceived injustice of hell might cause emotional distress. Nonetheless, in discussing these concerns, the [deconverts] focused on issues of moral right and wrong rather than cost and benefits. They write as “truth-seekers” more than “benefit-optimizers,” taking perhaps more of a philosophical approach, rather than economic, to religion.
Christians are not usually drawn to other belief systems; rather they are put off by the Christian God. They are not lured away by non-believers; rather they are frustrated with believers. Deconversion, therefore, usually represents more of a desire to leave Christianity than an attraction to its alternatives.
I hope you take the time to read the full articles if you seem at all interested.