by Drew Williams
On June 28th, members of an East Texas Revivalist Christian church called the Church of Wells were escorted from Lakewood Ministries, the Church of TV evangelist Joel Osteen. The six members of the Church of Wells were charged with criminal trespass after disrupting the Sunday service of some 43,000 fellow Christians.
Both the Church of Wells and Lakewood are Christian, Protestant, Evangelical, American, Texan congregations. What could possibly be the conflict between their teachings which would motivate six young men to acquire criminal records in order to briefly disrupt the service to a deity in which they themselves believe?
It bears mentioning that this was far and away the least-criminal criminal act committed in the name of religion during a week which saw an absolute minimum of 207 people killed by religiously-motivated violence.
The origins of religion are long lost to history. The cave paintings of Lascaux and the Venus of Willendorf demonstrate that spiritual, symbolic thought has been part of the human experience for tens of thousands of years. Anthropologist Barbara J. King goes even further back and points to social and emotional behaviour in gorillas and chimpanzees as being evidence of a pre-human evolutionary origin of religion and spirituality. Whenever and wherever it began, some form of religion, be it a belief in received truth, animistic spirits, ancestor worship, or the fascinating cargo-cults of the late 19th and early 20th centuries, religion has come to be present in every single human culture.
On June 28th, members of an East Texas Revivalist Christian church called the Church of Wells were escorted from Lakewood Ministries, the Church of TV evangelist Joel Osteen. The six members of the Church of Wells were charged with criminal trespass after disrupting the Sunday service of some 43,000 fellow Christians.
Both the Church of Wells and Lakewood are Christian, Protestant, Evangelical, American, Texan congregations. What could possibly be the conflict between their teachings which would motivate six young men to acquire criminal records in order to briefly disrupt the service to a deity in which they themselves believe?
It bears mentioning that this was far and away the least-criminal criminal act committed in the name of religion during a week which saw an absolute minimum of 207 people killed by religiously-motivated violence.
The origins of religion are long lost to history. The cave paintings of Lascaux and the Venus of Willendorf demonstrate that spiritual, symbolic thought has been part of the human experience for tens of thousands of years. Anthropologist Barbara J. King goes even further back and points to social and emotional behaviour in gorillas and chimpanzees as being evidence of a pre-human evolutionary origin of religion and spirituality. Whenever and wherever it began, some form of religion, be it a belief in received truth, animistic spirits, ancestor worship, or the fascinating cargo-cults of the late 19th and early 20th centuries, religion has come to be present in every single human culture.
While there is ample evidence to indicate the benefits that the strong communities and— in many cases—the values imparted by religion have on the development of children, the time has come for us to recognize that raising children with direct instruction of religious doctrine must come to an end.
There are a number of different theories about the ways children develop. Piaget enumerated a set of stages children progress through as they grow, developing their cognitive skills through active exploration and experimentation with the world. Vygotsky viewed cognitive development as being intrinsically social, with expert peers and adults helping lead children through a series of cognitively enriching experiences. Bronfenbrenner sees each of us as the centre of an ecological bullseye, where the various systems in our lives exert influence on each other and on ourselves.
Whichever model you chose to accept, it is clear that children under the age of twelve are simply not prepared to understand the implications for their lives, their thinking, and their worldview, of religious doctrines.
Sunday school is a common phenomenon in Christian communities. After services, children are given what is thought to be age-appropriate instruction in the beliefs of the individual sect. Pity the poor 8-year-old Catholic child expected to wrestle with the concept of transubstantiation: that the tasteless bread and poor wine she chokes down every Sunday are, in actual fact, the flesh and blood of the tortured, bleeding, sad-faced man on the cross. A child at this age would be right in the middle of Piaget’s Concrete-Operational stage, a stage characterized by an ability to think logically, but also having difficulty with abstract or hypothetical thought. Little wonder when she, in profound confusion, asks the nun why Jesus was made of crackers.
Doctrines are ideas with which some of the greatest minds of history have grappled over
thousands of years. Is it not painfully obvious that exposing unprepared children to these ideas
can only serve to confuse, frustrate, upset, and ultimately alienate these children?
My critics will contend that I, a secular person, desire the extinction of Faith. This is nonsense: it is not Faith which causes families to fracture when a child announces they are homo or transsexual. It is not Faith which drives young disillusioned men to strap explosives to themselves and step into Mosques. What drives these depressing, devastating acts is rigid acceptance of doctrine, almost invariably instilled in childhood.
Similarly I am not opposed to Religion as a whole. Indeed, I believe that choosing not to teach children doctrine at a young age could be beneficial to religious bodies. Recent surveys show religious affiliation shrinking rapidly. A Pew survey released in May of 2015 shows every single Christian community in America is shrinking, while the number of “unaffiliated” Americans has jumped from 16.1 to 22.8 percent since just 2007. This is an additional twenty million non-religiously affiliated Americans in just seven years. Early-exposure to profoundly confusing doctrinal ideas can only contribute to children choosing to step away from the religions in which they were raised. Delaying the age at which these ideas are introduced could help to reverse the trend of secularization.
My critics will contend that I, a secular person, desire the extinction of Faith. This is nonsense: it is not Faith which causes families to fracture when a child announces they are homo or transsexual. It is not Faith which drives young disillusioned men to strap explosives to themselves and step into Mosques. What drives these depressing, devastating acts is rigid acceptance of doctrine, almost invariably instilled in childhood.
Similarly I am not opposed to Religion as a whole. Indeed, I believe that choosing not to teach children doctrine at a young age could be beneficial to religious bodies. Recent surveys show religious affiliation shrinking rapidly. A Pew survey released in May of 2015 shows every single Christian community in America is shrinking, while the number of “unaffiliated” Americans has jumped from 16.1 to 22.8 percent since just 2007. This is an additional twenty million non-religiously affiliated Americans in just seven years. Early-exposure to profoundly confusing doctrinal ideas can only contribute to children choosing to step away from the religions in which they were raised. Delaying the age at which these ideas are introduced could help to reverse the trend of secularization.
It is also important to explain that it is not religious values or morality which I oppose,
but very specifically, doctrine. Doctrine is the specific teachings about rules of conduct, or
descriptions of events in the history of a religion, or explanations of particular points of theology.
Being kind to one another is a value; that Jesus specifically said “Thou shalt love thy neighbour
as thyself” in Jerusalem, on Tuesday, March 31st, in the year 33, is doctrine.
Children are eminently prepared to accept the teaching of values. At eighteen months, children are capable of understanding that individuals have preferences which are different from their own and they can act on this information, providing researchers with broccoli instead of crackers when the researchers have indicated that preference. Older children have a sharp sense of fairness, even if they aren’t necessarily able to tell that there is the same amount of juice in the short glass as in the tall glass, they are acutely aware that two people should receive the same amount of juice.
It is entirely possible to impart values without attaching them to specific doctrines. A classic story, shared by the three Abrahamic faiths, is the tale of Job, who remained faithful to his God, even though everything was slowly taken from him. Teaching children this story in order to impart the value of faith is not a lesson which they are prepared to accept. It is not rooted in authentic experience, there is little opportunity for them to construct their own meaning out of the story (and where there is this opportunity it may be exactly the opposite meaning than the teacher wishes to impart: that God is capricious and willing to gamble with people’s lives).
Children are eminently prepared to accept the teaching of values. At eighteen months, children are capable of understanding that individuals have preferences which are different from their own and they can act on this information, providing researchers with broccoli instead of crackers when the researchers have indicated that preference. Older children have a sharp sense of fairness, even if they aren’t necessarily able to tell that there is the same amount of juice in the short glass as in the tall glass, they are acutely aware that two people should receive the same amount of juice.
It is entirely possible to impart values without attaching them to specific doctrines. A classic story, shared by the three Abrahamic faiths, is the tale of Job, who remained faithful to his God, even though everything was slowly taken from him. Teaching children this story in order to impart the value of faith is not a lesson which they are prepared to accept. It is not rooted in authentic experience, there is little opportunity for them to construct their own meaning out of the story (and where there is this opportunity it may be exactly the opposite meaning than the teacher wishes to impart: that God is capricious and willing to gamble with people’s lives).
The religious value of faith, a worthwhile value for children to learn, is much better
taught outside the confines of the church or mosque, and inside the home, school, or on the
playground. Children should be given the opportunity to put their faith in people in their lives
and have their faith rewarded with reciprocity. These experiences will better allow children the
opportunity to understand how one could have faith in a deity, or philosophy.
Religion is considered, by its practitioners, as indispensable for the social, emotional, and moral development of a human being. I argue that religious doctrine actually serves exactly the opposite purpose, hampering the development of children at very nearly every stage.
According to Erik Erikson, the process of social and emotional development goes through a series of stages which can be understood as ‘crises’ where two potential outcomes are the result of external stimuli on the developing child.
The second conflict into which humans enter is the battle between Autonomy and Shame. Here, young children seek to assert themselves as individuals: they want to button their own coats regardless of how long it takes. There is no better example of the utter failure of religious doctrine to impart either value or sound psycho-social development lessons than to compare this crises against the story of Adam and Eve. Children themselves in so many ways, incapable of knowing the difference between good and evil, looked after in their bubble-wrapped, death-and- pain-free nursery of Eden, Adam and Eve seek, as all children do, some form of Autonomy from their parent: they disobey. God, their loving Father, responds thusly:
Religion is considered, by its practitioners, as indispensable for the social, emotional, and moral development of a human being. I argue that religious doctrine actually serves exactly the opposite purpose, hampering the development of children at very nearly every stage.
According to Erik Erikson, the process of social and emotional development goes through a series of stages which can be understood as ‘crises’ where two potential outcomes are the result of external stimuli on the developing child.
The second conflict into which humans enter is the battle between Autonomy and Shame. Here, young children seek to assert themselves as individuals: they want to button their own coats regardless of how long it takes. There is no better example of the utter failure of religious doctrine to impart either value or sound psycho-social development lessons than to compare this crises against the story of Adam and Eve. Children themselves in so many ways, incapable of knowing the difference between good and evil, looked after in their bubble-wrapped, death-and- pain-free nursery of Eden, Adam and Eve seek, as all children do, some form of Autonomy from their parent: they disobey. God, their loving Father, responds thusly:
Unto the woman he said, I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children; and thy desire
shall be to thy husband, and he shall rule over thee.
And unto Adam he said, ... cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
(Genesis 3:16-19, KJV)
Has ever a parent failed so utterly to shepherd their children through one of life’s crises?
Is this not a terrifying thing to teach to children? There is no productive social or moral lesson to be taken from the doctrine of this story. The understandably necessary lesson of how to accept and live within rules of conduct would be better taught through a game of Monopoly, rather than a close reading of the book of Genesis.
The specific teaching Lakewood espoused to which the members of the Church of Wells were so opposed has not been revealed by the six twenty-something men who were arrested. Clues exist on the Church’s website, under the heading Doctrine where they post their Manifesto, in which they “...declare that the church for whom Christ died is bound to be of one heart, one
And unto Adam he said, ... cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
(Genesis 3:16-19, KJV)
Has ever a parent failed so utterly to shepherd their children through one of life’s crises?
Is this not a terrifying thing to teach to children? There is no productive social or moral lesson to be taken from the doctrine of this story. The understandably necessary lesson of how to accept and live within rules of conduct would be better taught through a game of Monopoly, rather than a close reading of the book of Genesis.
The specific teaching Lakewood espoused to which the members of the Church of Wells were so opposed has not been revealed by the six twenty-something men who were arrested. Clues exist on the Church’s website, under the heading Doctrine where they post their Manifesto, in which they “...declare that the church for whom Christ died is bound to be of one heart, one
spirit, one soul, one mind and of one accord.” Whether it was I Corinthians 1:10 or II Corinthians
13:11 which they felt Lakewood was violating I cannot deduce.
I hold no delusions: as religion may well have its roots in the millions of years of pre- human evolution, it is likely that it will be here for a long, long time to come. The complete elimination of religion is a titanic windmill against which I have no desire to tilt. Nor would I presuppose to assume my cultural values are superior to the values of any other group of people. Unless, of course, your values include causing physical harm to any other group of people; values unto which religious adherents—despite in many cases very clear doctrinal instructions against exactly such—often cleave. Strong, supportive communities and values demonstrated by caring, loving parents and peers are indispensable for the cognitive, social, and emotional development of children. It is when those values are stripped from real-life experiences and married to byzantine, complex, doctrinal abstractions and practices that the effective cognitive, social, and moral development of children is retarded.
It must end, and end quickly, for all our sakes.
I hold no delusions: as religion may well have its roots in the millions of years of pre- human evolution, it is likely that it will be here for a long, long time to come. The complete elimination of religion is a titanic windmill against which I have no desire to tilt. Nor would I presuppose to assume my cultural values are superior to the values of any other group of people. Unless, of course, your values include causing physical harm to any other group of people; values unto which religious adherents—despite in many cases very clear doctrinal instructions against exactly such—often cleave. Strong, supportive communities and values demonstrated by caring, loving parents and peers are indispensable for the cognitive, social, and emotional development of children. It is when those values are stripped from real-life experiences and married to byzantine, complex, doctrinal abstractions and practices that the effective cognitive, social, and moral development of children is retarded.
It must end, and end quickly, for all our sakes.