A 2019 Pew Research Center Survey of Americans aged 13 to 17 found that only 50 per cent believed religion was an important part of their lives, as opposed to 73 percent of their parents.

This trend has caught the attention of the United States Conference of Catholic Bishops, which published on its website an article titled "Confronting Secularism Today" by Robert Spitzer, S.J., who posits four causes for this trend:

• A perceived contradiction between God and science.
• A lack of evidence for God from science and logic.
• An implicit belief in materialism.
• A general disbelief in the historicity and divinity of Jesus.

While all these factors may indeed cause some young people to abandon their faith, the list feels incomplete to me. After all, the same Pew survey found approximately 85 percent of teens believed in a higher power.

As a 17-year-old Catholic, I know many people my age who are abandoning their churches and their faith.

I spoke to a few to understand why. (I've used pseudonyms, due to the personal nature of their comments.)

The institutional church, to many of my peers, is seen as antiquated and corrupted by greed, paedophilia and bigotry.

They place the blame for these things on the shoulders of church leaders.

Still, many also feel personal dissatisfaction with the church.

While the answers my friends provided are anecdotal, a common theme emerged: The most prevalent issue that is widening the gap between young people and the church is the institution itself.

Stigmas and suffering

The tone and emphasis of catechesis, especially in preparation for the sacraments, can have a real impact on how young people perceive the church as a whole.

One of of my friends, Jo, talked about an abstinence and pro-life lecture she was required to attend in preparation for the Sacrament of Confirmation, a lecture she found deeply uncomfortable.

She felt the presenters left no room for genuine questions from those who doubted the church's teachings and focused too much on shame.

Jo told me she became concerned that people would assume that she would be similarly closed to the discussion around her politics or personal beliefs based on her religious affiliation.

"I would just [tell people] I'm a Christian, but I wouldn't say Catholic," she said.

The idea that somebody can be turned off by the church because of the church can be tough to grasp.

One of the people I spoke with is a friend of mine named Dominic, who has a strong faith in God and attends church every Sunday.

When I asked him if he thought the church was driving people away, he told me, "I think it is impractical to believe in God in the 21st century because people want to believe in what they see, not something that requires faith alone… They aren't used to the idea that something that cannot be seen can be real."

Dominic's answer also resonates strongly with the belief that people are leaving the institution because of a growing sense of materialism and a feeling that God doesn't have any room in daily life.

Another friend decided to walk away from religion because of a perceived separation between themselves and God.

James, who was raised Catholic and attended Mass every Sunday as a child, is now an agnostic.

While preparing for his confirmation, he began feeling that relying on an invisible God to help him out when times were tough wasn't enough.

Witnessing the long and painful deaths of his aunt and uncle, who were both very religious, also frustrated him.

James reflected on this experience by saying, "I guess it kind of set me back from religion just to realize what God can do to such kind people who also believed in him."

Today, James has abandoned the church and, for the most part, his faith.

James says he only entertains the idea of God existing when someone he knows is religious is going through a sad or painful ordeal.

In those situations, he says that he does pray for that person on the off chance that there is a God listening.

Confronting a secular trend

My friend Andrew is an atheist, raised by Catholic parents, who rarely attended Mass growing up.

For as long as I have known him, he has been vocal about his stance on religion as an unnecessary institution that sets unnecessary rules.

He says he is not against the church; rather, he simply feels no desire to attend. He also says the lack of exposure to religion has made him question its validity.

For Andrew, the concept of faith itself is challenging.

And indeed, Father Spitzer's four reasons do apply in Andrew's case, too, as he believes science and God contradict each other, and that there is little to no appreciable scientific evidence of a creator.

Andrew isn't opposed to going to Mass, but doesn't see himself as the type of person who would join the church.

He told me, "Maybe if the opportunity ever arose, I'd be open to it. But as of now, I don't really see a reason to attend Mass or attend church regularly."

While an intellectual approach may be able to answer some of the questions my secular-leaning friends have—like Andrew's questions on God in relation to science and James's questions on suffering—I believe the church leaders need to approach the issue from another angle, as well. Continue reading

An economic worldview has evolved that sucks the meaningful marrow out of life.

The big question we should be asking is whether our economic system is serving us or are most of us consigned to serving it?

We pay homage to the little scrutinised goal of economic growth as progress towards some undefined Nirvana on earth.

Yet few of us understand what this concept of economic growth actually means. It is a narrow obsession with ensuring that as a nation we make and consume more material stuff.

This obsession is calculated by a statistic called GDP. Even Simon Kuznets, who developed this statistic in the 1930s, warned that it wasn't a good measure of human happiness and wellbeing.

Yet to question this current economic orthodoxy invites ridicule and dismissal even though it may be destroying the planet we inhabit.

Not to worry, economic growth and progress should fix that. Leave it to market forces. Yeah, right.

This economic ideology has some parallels with the overwhelming tyranny of Christian belief in old Europe.

It is a world view that is dangerous to challenge. OK, criticising GDP and economic growth in public is unlikely to get your head lopped off or your height extended on an inquisition rack. You are more likely to retain your testicles, but only just.

Yet we should be seriously challenging the current economic orthodoxy. Maybe we are running so fast and hard to serve the system that few of us have the time or energy to stick our heads up and question it.

The technical term for this is the "hedonic treadmill".

Many Kiwis these days are too busy paying off huge mortgages on overpriced weatherboard houses that bear a striking resemblance to the affordable old houses our grandparents once owned. Continue reading

• Peter Lyons teaches economics at Saint Peter's College in Epsom and has written several economics textbooks.
• Image: Otago Daily Times

This was in nation where VIPs are rarely seen in anything other than expensive, luxury cars.

After his arrival on August 14, the Pope left the airport in a compact black Kia that many South Koreans would consider too humble a conveyance for a globally powerful figure.

In a live television broadcast, the Pope climbed into the backseat of the boxy Kia Soul, rolled down the window and waved.

Francis's frugality and humble demeanour have received wide coverage in South Korea, a fiercely competitive country that celebrates ostentatious displays of status and wealth.

This national trait can be seen in booming industries such as private tutoring and plastic surgery.

Korea has grown from poverty after the 1950s war, to become the world's 13th largest economy

The images of the smiling Pope in his little car struck a chord online, with many playing on the car's name.

One South Korean user tweeted: "The Pope rode the Soul because he is full of soul."

The Pope also caught a commuter train to a Mass in a soccer stadium, rather than use a helicopter.

The same day, Francis warned Korea's bishops about what can happen to ministry in a prosperous society, which is increasingly secular and materialistic.

"In such circumstances, it is tempting for pastoral ministers to adopt not only effective models of management, planning and organisation drawn from the business world, but also a lifestyle and mentality guided more by worldly criteria of success, and indeed power, than by the criteria which Jesus sets out in the Gospel."

If "the face of the church is first and foremost a face of love, more and more young people will be drawn to the heart of Jesus", the Pope said.

Also in Korea, he warned lay Catholics not to let competition marginalise the poor.

He met relatives of those lost in the Korean ferry disaster and agreed to baptise a father of one of the victims.

The Pope was greeted by huge crowds at the Sixth Asian Youth Day celebrations, and he also beatified 124 Korean martyrs.

Francis travelled among the crowds using a Kia-made popemobile.

He also visited a symbolic cemetery for abortion victims.

Sources

• Associated Press
• Irish Times
• The Tablet
• Wall Street Journal
• Time
• Daily Mail
• Image: Associated Press

One of the authors of the study, Dr Ekant Veer, said the research showed that supposedly core and unshakeable beliefs were not as hard to change as previously thought. The research uncovered that either beliefs were not deeply rooted or that advertising with regards to consumerism especially is starting to impact core beliefs and change them more easily, he said.

Dr Veer said the research was "eye opening." He said it was useful for allowing consumers to understand how easily they could be "duped" and for allowing advertisers to understand their target market better. He said marketing an item to the wrong group could have a detrimental effect to the brand.

Read the article

Image: National Business Review