Piano Guidance
Piano Guidance
Photo: Julia Volk
The religiously unaffiliated now make up just over one quarter of the U.S. population. While the Nones include agnostics and atheists, most people in this category retain a belief in God or some higher power. Many describe themselves as “spiritual but not religious,” or “SBNR,” as researchers refer to them.
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Read More »For over a decade, one of the biggest stories in American religion has been the rise of the “Nones”, a broad term for people who do not identify with a specific faith. The religiously unaffiliated now make up just over one quarter of the U.S. population. While the Nones include agnostics and atheists, most people in this category retain a belief in God or some higher power. Many describe themselves as “spiritual but not religious,” or “SBNR,” as researchers refer to them. As a professor of theology at a Unitarian Universalist and multireligious seminary, I encounter many students who fit within the SBNR mold. They are studying to become chaplains, interfaith ministers and social activists. But they may be surprised to know how much they resemble certain Protestants who lived five centuries ago – some of the so-called radical reformers who split off from Martin Luther’s Reformation.
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Read More »In 1528, Lutheran pastor Sebastian Franck decided he’d had enough of organized religion. Deeply disturbed by the moral failures of professing Christians, he resigned his pulpit. The Protestant Reformation had recently split the Christians of Western Europe into various factions, pitting Roman Catholics against Lutherans, Zwinglians – whose influence lives on in Reformed churches today – and Anabaptists, who practiced adult baptism. They couldn’t all be right, so Franck concluded they must all be wrong. Franck declared that the true church was the invisible fellowship of people who were instructed, not by the pope or the Bible, but by the divine spark within. He became a leading figure in a form of radical Protestantism that scholars would later call the “Spiritualists” or “spiritual reformers”. This diverse cast of characters downplayed or rejected the outward trappings of religion, such as rituals and sacraments. What really mattered was each individual’s direct encounter with God. Hans Denck, who is sometimes credited as the first Spiritualist, described this experience as the “inner Word” speaking from within a person’s soul. “The Word of God is already with you before you seek it,” he wrote. Unlike typical Protestants, Denck and the other Spiritualists saw the Bible as redundant. Its purpose was to confirm what the believer already knew from the heart. Because the inner Word resided within all human beings, certain Spiritualists held that salvation was not limited to Christians. “Consider as thy brothers,” wrote Franck, “all … who fear God and work righteousness,” even those who never heard of Christ. There was no need to send missionaries to other nations. They already had the Holy Spirit to teach and spiritually “baptize” them. Partly because of persecution and partly because of their emphasis on the individual, the Spiritualists rarely formed structured communities. Today, they are mostly forgotten outside of church history courses. But their influence shaped the founding of Quakerism, a branch of Christianity that, to this very day, seeks the guidance of the inner light. [Explore the intersection of faith, politics, arts and culture in an email newsletter. Sign up for This Week in Religion.]
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