Spiritual but Not Religious

Introduction

The Christadelphian community rightly believes in being both spiritual and religious. The Greek word for “spiritual” is “pneumatikos” and conveys a mean­ing according to Strong’s of “non-carnal”1while the Greek word for “religious” is “threskeia” and conveys a meaning of per Strong’s as “ceremonial observance, worshipping”.2We are told in the Bible to encourage each other by assembling ourselves together (Heb 10:25; Matt 18:20), to use the Bible as our sole spiritual guide (2Pet 1:20-21; Rev 22:18-19; 2Tim 3:15-17; Acts 17:11), to properly worship God in the way commanded (John 4:24; 1Cor 11:23-26, Eph 4:2-6, 12-16; James 1:27), and to strive to be spiritual reflections of Christ (Gal 5:16-26; 6:1; 1Pet 2:2­ 11; Rom 7:12-25; Rom 8:1; Phil 2:1-5; 2Cor 5:20).

According to a 2009 Newsweek poll 30% of Americans consider themselves “spiri­tual but not religious”3which is an increase from 24% in 2005. People between the ages of 19 and 30 are increasingly likely to move away from the faiths they grew up in, and blend multiple faiths and spiritual practices as they go through college.4

Spiritual but not religious

What does it mean to be “Spiritual but Not Religious” (SBNR)? Practitioners have widely varying personal concepts of “God” or some higher power. There is the increasing prestige and influence of the sciences, the evolving views of modern theologians, and the greater acceptance of cultural relativism. These have all made it more difficult, especially for the more educated in American society, to maintain a loyalty to traditional religious institutions. Accordingly, the meaning of the word “spiritual” for SBNR individuals has become associated with the private personal experience as opposed to the word “religious” which they associate with formal religious institutional memberships and adherence to orthodox doctrines.5To one who is SBNR, religion is about being outwardly guided by a church, religion or book, while spirituality is about inwardly guiding one’s self.6Sanders points out SBNR is a spiritual life often exclusive of a church, mosque or synagogue.

Janis, in observing the reasoning of those who are SBNR, states, “Your experience of God doesn’t have to be the same as the experience of everybody or anybody else. One sign of spiritual awakening is an increased respect for all people, all religions, and all forms of God.” There are wide variations of beliefs for those who are SBNR. Common is the acceptance of many valid different “spiritual paths” with the individual choosing the path that seems best for him or her. An example would be the singer Madonna believing in Kabbalah.

Even some atheists consider themselves SBNR. While the atheist would be most skeptical of a higher power or “spirit”, he might embrace “spiritual” as being nur­turing thoughts, emotions, a belief in the connectedness of the universe even if its only harmony is a mysterious flow of cause and effect.

Fuller observes that Eastern religions and philosophies such as Transcendental Meditation (TM), Buddhism, reincarnation, and the law of karma, have made inroads in the West. There has been a revival of Neo-Paganism, witchcraft and various nature-oriented belief systems. A sizeable segment of the population is searching for “new” sources of spiritual understanding. Many of these people are skeptical of claims of absolute truth, don’t interpret the Bible literally, and may gravitate toward exotic religious philosophies. These include astrology, fortune-telling, tarot cards, Ouija boards, the I Ching, trance channeling, and various metaphysical beliefs collectively referred to as the “New Age” movement. Themes of holistic healing are present in the New Age movement, which includes crystal healing. Deepak Chopra is a prominent advocate for New Age medicine. The New Age movement is characterized by an interest in Eastern philosophy, a belief that subtle energies connect the human body with higher planes, and a faith in the mind’s power to influence external reality.

Some of the SBNR conceptualize God as a power within us rather than a power over us. Others who are SBNR try to unite science and religion.

Talking to those who are spiritual but not religious

In discussions with people who are SBNR, some feel there are excluded books that should be included and included books (writings of Paul, etc.) that should be excluded from the New Testament. They regard the way the New Testament books entered the canon as a corrupt process. They often don’t take the Bible literally, which allows them “liberty” to do as they please. The individual, the individual’s ideas, the individual’s desires, the individual’s universal construct may become the new object of worship. Agnostic “theologian” Bart Ehrman, who wrote “Jesus Interrupted” and other works, is popular in SBNR circles. Ehrman sheds doubt on God’s Word by pointing to alleged contradictions in the Bible, and refers to supposed missing New Testament Scriptures. He also notes that millenialists have been expecting Christ’s soon return since the first century, and also argues that a loving God would not allow suffering. The SBNR tend to view the concept of “One Truth” from the Bible as narrow minded, judgmental, ignorant and intolerant. SBNR beliefs may be a construction or collection of ideas, philosophies, ideals, that which is admired, assimilations, and various bits of beliefs eclectically selected by the individual. Some have simplified their belief system to merely “the golden rule”.

An example of SBNR philosophies in a church is Unitarian Universalism (UU) which claims to be a “caring, open-minded religion that encourages seekers to follow their own spiritual paths. Our faith draws on many religious sources, wel­coming people with different beliefs. We are united by shared values, not by creed or dogma.” It was founded in 1961.7

The rise of spiritual but not religious

There are many reasons for the rising popularity of the SBNR movement. Fuller notes that many have had negative experiences with traditional churches. They may also view church leadership as more concerned with building an organization than promoting spirituality, as hypocritical, or as narrow minded. Some may have experienced emotional or even sexual abuse. Forsaking formal religious organiza­tions, these people have turned to embracing an individualized spirituality that includes picking and choosing from a wide range of alternative religious philoso­phies. They may reject the construct of an all-powerful benevolent God as we understand Him. Perceived improbable events in the Bible, such as miracles, may contribute to the embracing of a different spirituality. They often view spirituality as a journey intimately linked with the pursuit of personal growth or development. Some are so turned off by institutional religion that their only perceived viable choice is between the alternative spiritual philosophies and nothing.

Near death experiences resonate with some, where they claim some have perceived a long tunnel with a bright light at the end. Feminist influences also resonate with some. Judaism and Christianity are perceived as patriarchal religions. God is a male and the authors of the Biblical books were ancient men, not women. Many women feel they are second class citizens within churches and want a feminist friendly spirituality more in line with 21st century “values”. The traditional spiri­tuality of worshipping in a denominational “one size fits all” church to worship an absolute truth is yielding ground to those who rarely expect to find absolute truths, but instead seek truths that are practical in the sense of meeting their personal everyday needs and interests. They may view church goers as blind to the realities of science, logic and associate the religious with a lack of education or intelligence. Bookstores, coffee shops, and the Internet have become the new churches and synagogues.

Perceived freedom also resonates with the unchurched spiritual. Churches promote loyalty to specific doctrines. Not everyone is comfortable with a spiritual style that limits his or her freedom to choose. Some consider a wholesale acceptance of a church’s doctrine as lacking the integrity of “owning” one’s own faith. They may also resent the authoritarian structure of a church pushing a specific faith when there are 38,000 Christian denominations,8almost all claiming to be the one true church. Some may feel bored, restless or otherwise spiritually unfulfilled in church. Many don’t like church restrictions placed on their personal lifestyles and may feel marriage is no more sacred than a piece of paper. They may seek a belief system that validates whatever it is they want to do.

Some point to a traditional mean spiritedness of churches and the churched that stands in stark contrast to the example of Christ. From the Spanish Inquisition, to the Crusades, to those on both sides of the Civil War who claimed God was on their side as they killed their brethren, to those who are against abortion but first in line to support capital punishment, to gossipy unloving behaviors, to selfishness, to being harsh and judgmental, to church leaders fleecing their flock, to various other abuses — all these potentially contribute to a disconnect with traditional Bible based religions.

Some question why a loving God would require animal and human sacrifice. Some look at the billions of people not exposed to the Bible, much less one specific true faith, and reason there must be many acceptable paths else God is unfair. Others question why a God would give a person an alternative sex drive if he or she is not expected to act on it. Others question how a loving God could allow a human baby or puppy to drown, etc. These and other questions can drive people from traditional churches. Some who are SBNR would be atheists if it were not for relatively recent scientific discoveries such as the complexity of DNA.

Our guidance

We have in God’s Word examples and guidance involving reaching out to those of very different beliefs:

In Acts we read : “Paul then stood up in the meeting of the Areopagus and said: “People of Athens! I see that in every way you are very religious. For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. So you are ignorant of the very thing you worship — and this is what I am going to proclaim to you”(Acts 17: 22-23).9

Paul refers to the wisdom of the Greeks:

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wise; the intelligence of the intelligent I will frus­trate. Where is the wise person? Where is the teacher of the law? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength” (1Cor 1:18-25).

Paul writes of the spiritual conditions in the last days:

“But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slander­ous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God— having a form of godliness but denying its power. Have nothing to do with such people. They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires, always learning but never able to come to a knowledge of the truth” (2Tim 3:1-7).

He also wrote “For no one can lay any foundation other than the one already laid, which is Jesus Christ.” (1Cor 3:11).

Timothy was told to preach the Word in and out of season for a time would come when people would not be receptive to sound doctrine:

“Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction. For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. But you, keep your head in all situa­tions, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.” (2Tim 4:2-5).

We are encouraged by the words of Jesus: “Then he said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” (Matt 9:37-38).

In discussing God’s Word with a person who is SBNR, the Christadelphian has an opportunity to listen, assess the situation, establish the Bible as the authorita­tive Word of God, point out its true teachings, and then question the source and rationale of any belief not built on the rock of the Bible. By living a Christ-like example, we can hope to make a positive impression on those who are truly seek­ing, as opposed to reinforcing negative stereotypes. Most important is that we ask for God’s help and blessing in all our efforts.

  1. Strong’s <4152>. Non-carnal has come to relate to sexual matters: a more suitable term might be non-physical – the spiritual body is not a regular body.
  2. Strong’s <2356>. Alternate terms might be either religious zeal (Acts 26:5, James 1:26) or religious excess (Col 2:18).
  3. Stone, D., One Nation Under God?, “Newsweek”, (April 07, 2009)
  4. Sanders, J., ‘Spiritual but not religious’ becoming more common self-identification, “American-Statesman”, (May 31, 2010).
  5. Fuller, R. C., “Spiritual but not Religious”, Oxford University Press, Inc., New York, (2001), p.5-167.
  6. Janis, S., “Spirituality For Dummies”, 2nd edition, Wiley Publishing, Inc., Hoboken, (2008), p.29-30.
  7. “Unitarian Universalist Assoc. of Congregations”, (2011), http://www.uua.org.
  8. Fairchild, M., Christianity Today – General Statistics and Facts of Christianity Today, from com, (2011).
  9. All Biblical references are from the NIV.