Hilary White, Rome Correspondent

Irish losing their religion fastest among western countries: global survey

Hilary White, Rome Correspondent
Hilary White, Rome Correspondent
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ROME, August 9, 2012 (LifeSiteNews.com) – A massive global study on religiosity, covering 57 countries and five continents, has found that of the western nations, the Irish are losing their faith faster than anyone. The Global Index of Religion and Atheism, a survey conducted by the Gallup International Association, showed that of all countries studied, only Vietnam is losing interest in religion faster than the Republic of Ireland.

“Globally, those claiming to be religious, drops by 9 per cent, while atheism rises by 3 per cent. This compares to a drop of 22 per cent among the Irish population claiming to be religious,” the report said. It added that 44 percent of Irish surveyed said they are not religious and 10 percent said they are “convinced atheists,” a dramatic rise from three percent in 2005.

“Most of the shift is not drifting from their faith, but claiming to be ‘not religious’ while remaining within the faith,” the report said.

While most media outlets are citing the recent revelations of clerical abuse of young people in Ireland as the reason for the shift, others have placed the source further back with the long-term failure of religious authorities to adequately teach and uphold the Catholic Church’s tenets.

Liam Gibson, the Northern Ireland spokesman for the Society for the Protection of Unborn Children and a long-time observer of the religious situation of Ireland, told LifeSiteNews.com that the religious downturn in Ireland is not a surprise, given the falling away from religious faith in the rest of the western world.

Since the 1960s, “the activity of the Irish Church has been focused on social justice issues to the detriment of the spiritual and eternal aspects of the Gospel.”

Moreover, the findings of the survey, he said, are a crucial factor in getting the pro-life message out. “Globally speaking the Catholic Church is the pro-life movement so social trends which alienate people from the Church will have an impact on how the pro-life message is received,” Gibson said.

“This atheism,” he added, “isn’t an intellectual one but arises from the fact that there is so little truth, beauty and goodness visible in contemporary culture. The coming years in Ireland will be decisive but the pro-life movement cannot prosper long if the Christian life continues to decline.”

Patrick Buckley, SPUC’s representative in Dublin and at the EU, told LSN, that there is no one factor that can be pointed to, but the causes include a combination of sudden increase in wealth during the country’s “Celtic Tiger period” and “poor catechetical formation” by the Church itself.  Buckley also listed the “child abuse scandals” and a hostile media as contributing factors.

“Add to the foregoing the almost constant denigration of traditional values and the celebration of immorality and depravity on TV, which is also readily accessible online.” Buckley noted, however, that with the economic downturn, “some are returning to the fold.”

The survey found that 59 percent of the 51, 927 people surveyed around the world described themselves as religious; 23 percent said they are “not religious” and 13 percent said they are “convinced atheists”. But Ireland, whose people still overwhelmingly identify themselves as Catholic, stands out in contrast with only 47 percent considering themselves “religious,” placing the country at 43 out of 57 countries.

Ireland is now among the top ten nations with the largest number of convinced atheists, following China, Japan, the Czech Republic, France, South Korea, Germany, the Netherlands, Austria, Iceland and Australia.

At the time of the 2006 census, 87.4 per cent of Irish registered themselves as Catholic, which number had dropped to 84.2 per cent by 2011. A study undertaken by Georgetown University found that in 1980 Ireland’s Catholics had one of the highest rates of weekly Mass attendance in the world. This rate, however, has dropped precipitously from 81 percent in 1990 to 48 percent in 2006.

According to archdiocese of Dublin’s figures, weekly Mass attendance in the diocese, the area with the lowest rates of adherence in the country, had fallen to 18 percent by 2011. In May last year, the Irish Times reported that among younger people, the number attending weekly Mass in Dublin was around 2 percent, according to the archdiocese’s own records. 

A 2012 survey, conducted by the Association of Catholic Priests, a dissident group seeking to change Catholic teaching on sexuality and women’s ordination, found that weekly mass attendance for the whole country stood at about 35 percent with previously common daily attendance being about 3 percent.

The same survey also indicated that acceptance or understanding of Catholic teaching on key cultural issues was low, with 87 percent feeling the Church should abolish mandatory priestly celibacy and 77 percent saying that women should be allowed to be ordained to the priesthood. About 60 percent “disagreed strongly” with the Church’s teaching on homosexuality and only 20 percent agreed that sexual expression outside of marriage was immoral. Three quarters said that the Church’s teaching on sexuality is “not relevant” to them or their families.

Other countries seeing a drop in religious belief are, in order, Switzerland, France, South Africa, Iceland, Ecuador, the US, Canada and Austria. The most religious countries were Ghana, Nigeria and Armenia and the least were China, Japan and the Czech Republic. Notable also is the survey’s findings that many of the most religiously inclined countries are strongly Islamic, and that the countries seeing the sharpest decline in religious belief are all formerly Christian-majority.

Liam Gibson said that it is not surprising that the general state of global decline in religious belief should be hitting Ireland now: “Historically Ireland has been at the tail end of most cultural trends. While the decline in Christian life was taking place in the rest of Western Europe gradually, it wasn’t so obvious in Ireland.”

Gibson said that the delay in its effects until relatively recent years “has made the decline in Ireland seem more dramatic.”

Gibson also said that the causes include a uniquely Catholic problem that has been commented on globally for 50 years: “banal” liturgy and uninspired, uninspiring preaching since the major changes to the Church’s liturgy in the 1960s. For a country in which the day-to-day practice of Catholicism, through its liturgical and devotional rites, was the central driving cultural force, the changes in the liturgy hit the laity hard.

“When it comes to the public worship of the Church, the experience of most Irish Catholics is of what Pope Benedict has referred to as a banal, on-the-spot fabrication.

“The Mass in many Irish parishes lacks beauty, reverence and the standard of preaching is frequently anodyne and sometimes verging on the heretical.”

In addition, a “spirit of materialism” has infiltrated through every level of Catholic life. Not in the sense of pursuit of wealth, but “in the sense that the visible world is all that matters.”

Gibson also pointed directly at the bishops for their failure to defend and promulgate the 1968 papal encyclical Humanae Vitae, which reiterated the Church’s teaching that artificial contraception is “gravely” sinful. This failure, one that the Irish bishops shared with the Catholic episcopate throughout the western world, “also played a part in the spread of this materialism”.

“It has led many people to believe that it was possible to reject Catholic teaching on the most serious issues and remain a Catholic. Eventually this contradiction is resolved by the complete abandonment of the Catholic faith.”

He said that a restoration of “reverence and beauty” in Catholic liturgy and music “is capable of reversing this trend” even now.


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The Romanian Orthodox Church's Patriarchal Cathedral in Bucharest Wikimedia Commons
Bogdan Stanciu

Romanian news outlet sanctioned for discrimination in attacking pro-life initiative

Bogdan Stanciu
By Bogdan Stanciu

BUCHAREST, Romania -- A decision of CNCD, Romania's Council Against Discrimination, has recently become definitive, recognizing the right to dignity of all Orthodox Christians in the country.

Last year, PRO VITA Association - Bucharest branch, one of the main nonprofits in Romania defending life, family and religious liberty, filed an official complaint with the Council, showing that a blog post dated May 17, 2013 and hosted on the Adevarul.ro platform prejudiced the image of Christian Orthodox believers.

The article, signed "Alex Dumitriu," challenged the support given by the Romanian Orthodox Church to the “One of Us” European initiative, which required a ban on public funding for the destruction of embryos during research and medical procedures.

The blog post described the Romanian Orthodox Church as an “anti-human, criminal and anti-life organization, whose purpose is spreading suffering and abjectness, mysticism and ignorance for their own profit.”

The applicant argued that these allegations created a degrading and hostile atmosphere for Orthodox Christians in Romania, thus harming a whole community.

The Council agreed that the affirmations in the article referred to both the clerics and the simple believers and discriminated against the Christian Orthodox community. It concluded it was discrimination, infringing upon the right to dignity granted to persons of Christian Orthodox confession.

Click "like" if you are PRO-LIFE!

The council cited the European Convention on Human Rights, which states that freedom of expression is not an absolute right in Europe, carrying with it duties and responsibilities. Also, the Adevarul.ro platform was fined a symbolic sum of 2,000 RON (approximately 445 EUR).

It is for the first time in Romania that a media institution is sanctioned for discriminating against Christians.

As a brand, the Adevarul newspaper has continued the tradition of a title established in the 19th century, but after 1989 it took over the infrastructure and human resources of the recently-deceased communist newspaper Scanteia, the official propaganda channel of the Romanian Communist Party. Today it has also developed Adevarul.ro, an online platform that is one of the most popular media channels in Romania.

Adevarul.ro has recently made it a habit of harassing the Romanian Orthodox Church with almost daily frequency, presenting negative aspects in the church and tendentious articles of opinion about this institution and about Creationism and Christianity in general, in what looks more and more like an ideological guerrilla warfare.


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Paul Russell

Nitschke heads a suicide cult that must be stopped

Paul Russell
By Paul Russell

Following The Australian's news story today about another young life lost that was related to Philip Nitschke and the Exit organisation, senior journalist, Angela Shanahan says that Nitschke and Exit must be stopped.

Shanahan opens: 

PHILIP Nitschke, contrary to his claims as an advocate of euthanasia for the terminally ill, is the chief mover of something resembling a suicide cult.

The case histories of Lucas Taylor, 26, and Joe Waterman, 25, who committed suicide after being in contact with Nitschke’s group, Exit, leave little doubt of that.

Lucas Taylor was the subject of the other article in today's paper while Joe Waterman's story was covered earlier in the ABCs 7:30 Report that created the original furore leading to the medical board suspending Nitschke's practicing licence today.

Covering the information Judi Taylor found on her son's computer after his death the story adds: 

His heartbroken mother realised that her son was not the only young person on this site. Nor was anyone on the site interested in the motivation for his thoughts of suicide, nor in helping Lucas to overcome his feelings.

“They were only interested in the ‘endgame’,” she said, including detailed advice about where and when and how to go about it.

Again, this destroys any pretence that Nitschke and Exit are only involved in advising sick and dying people about how to commit suicide. This is a macabre and clandestine death industry. Hope joins with Angela Shanahan in calling for this organisation to be stopped and is joined now in our call for a National Inquiry into Exit and other euthanasia organisations by the mothers of both of the young men mentioned in this article.

Shanahan closes by saying: Nitschke’s claim of political persecution is risible. He and his organisation must be stopped.

Reprinted with permission from NoEuthanasia.org.au.


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Leaving the Matrix: what is the cost of conversion?

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By Hilary White

What do you do when you decide to leave a sexually disordered lifestyle? What do you do, when all the people you have contact with, all your friends, even your family, have accepted and embraced a way of living and thinking about life that you have realized is harmful, psychologically and morally destructive, and which you know you must leave? What is the cost of conversion?

We can easily get caught up in the tumult of the ever-escalating legal, political, and cultural war against the traditional worldview and anthropology, so much that we forget that the “issue” is about real, individual human beings and how they should, concretely, order their lives. We culture warriors must remember that what we are asking people to do is difficult, that it can incur huge sacrifice and loss and will often require enormous upheaval and change. We are asking people to leave not only a “lifestyle” of sexual activity, but an entire world, populated with family, friends, co-workers, colleagues, and an entire global culture that embraces and aggressively promotes it.

I include not only the experience of leaving the “gay lifestyle,” but of leaving a worldview, a cultural paradigm that accepts and promotes sexual license of any kind in general. It is more than the questions surrounding the so-called “ex-gay” movement, and more than the issue of living chastely in an increasingly sexually obsessed world.

How ought a person who experiences same-sex attraction react when it begins to dawn on him that, for whatever reason, he cannot continue to live according to the world’s paradigm? We know how the homosexualist movement says he ought to react, and we know that the secular world (nearly all the world, therefore) is in more or less complete agreement. He should reject such self-negating thoughts. He should embrace his “orientation” and start to seek out same-sex sexual relationships, and carry on in the way that they tell us life is now normally lived.

He should engage in sexual encounters with various people, sometimes setting up “relationships” for varying lengths of time, breaking up, moving on, finding someone else, perhaps cohabitating, and maybe, some day, “settling down” with one person, either in “marriage,” or not, as the mood strikes. This is what the world now presents to us as normal. Nearly every television show and movie set in our times says this is just how people live nowadays. 

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

But those few of us left who think this is not a very good way to live, that it is morally and psychologically destructive, have in large part to forge our own way in life, figure out a set of rules and standards to live by alone, all the while fighting the pressure to conform. Even for those of us not plagued by sexual feelings towards people of the same sex it isn’t easy.

It is particularly not easy for those of us who have decided later in life to try to embrace a different path, but who had previously followed the world’s advice, and who had never known any other way of living. What does it take to totally change a worldview, a method of organizing one’s life and all social relationships? How hard is it to reinvent a way of life that the world has not only abandoned, but aggressively rejected and condemned?

The cost will usually be, at least, the loss of nearly all one’s friends, sometimes even very close friends. Very often it will include alienating, sometimes permanently, one’s own family. Since the Sexual Revolution’s paradigm has now been embraced by three or four or more generations, it will often mean alienation from parents and siblings.

It will sometimes mean the loss of good relations with co-workers and colleagues, and sometimes even the loss of jobs and careers. I know a man, a previously highly respected author, who was totally rejected by the entire literary establishment of his home country, a heavily secular nation, when he embraced Catholicism, including its sexual moral teachings. He told me that he expected he would never be published again outside the Catholic niche press. None of his previous friends would speak to him and for the first two years his mother had refused to take his calls.

He had been asked again and again why, if he felt he had to become a Christian, he could not have become an Anglican. And why this “sudden obsession” with “outdated” and “retrograde” sexual morality? He said that, in essence, he was treated as he would have been in the 19th century had he “come out” as a homosexual. Chastity, in other words, is the new perversion.

It is a momentous decision to leave that world, and people who make that transition compare it to leaving the Matrix: a painful, shocking and revelatory experience of a totally new and previously unguessed-at world that can leave the person disoriented, feeling as though he is now living in a kind of “parallel universe” in which he is alone and alienated from friends and family and fellow citizens.

There is an increasing number of us “converts” to a more morally sane life, who often find that once we have made the transition we are alone again. And even when we find others, a new community and friends – usually in a church – we learn that we must keep the door to the past closed. It’s not that we fear rejection, far from it, and it is not even a matter of shame.

But we understand that in a civilized society, no one wants to hear about barbarity, and we learn that to keep our past life closely in mind is to allow it to continue to rule the present. Close friends will know about our past, but, outside the most intimate circles it is passed over silently. We have reinvented ourselves and moved on, but the price is sometimes to become people with no past. To be wholly remade, it is necessary to leave behind the person we were.

It works. I can say that it is possible to be radically morally rebuilt, that one can reconstruct an entire personality, consciously dismantle past habits of thought and approach to life and replace them with better ones. The damage from the previous life, whether physical or psychological, can be permanent, but it is possible to construct a way of living that is morally and psychologically and physically healthy, and reorder a life in such a way that the damage does not rule your present. 

But it’s expensive. For me, it started when I was still living in British Columbia. I felt something new beginning in my mind and felt a yearning spring up that could not be satisfied by anything I’d experienced… the usual convert’s tale.

I’d been aware all my life that the kind of world we lived in, and the kind of life we lived in it, was somehow just not right. I loved old films and television shows that depicted a totally different way of living. I was close to my grandparents and wondered why we no longer lived that way. When I moved to the mainland in my early 20s, I somehow started going to Mass again, and that was when the real struggle began. I knew full well that the way I lived and thought about life was deeply at odds with the Church.

But I was alone. None of my friends were Catholic and none of them could begin to understand what it was I had begun to talk about. And I had made no friends at the large inner city parish I attended. I had tried to join a few things, and had volunteered a bit, but I could see that I had nothing in common with them. It seemed as though these people lived in another universe, one I could not even want to enter. A priest suggested I get involved in the pro-life movement, and I rejected this idea out of hand as totally absurd.

I thought I could only ask God for help. I prayed for “Catholic friends.” This brought no change, so I scaled down and said, “All right then, just one. Just one Catholic friend.” In the end, I simply got up and left one day. I’ve written elsewhere that I just got in a car and went “on holiday” out east, and never returned. When I landed in the far-eastern Canadian town where I was to undertake my own radical conversion, I only stopped there because I had run out of continent.

And it was there I discovered a whole new world, a moral universe of whose existence I had been previously totally ignorant. I met my “Catholic friends,” and was able to start the painful task of first deconstructing and then rebuilding my entire worldview, my character, my beliefs, my total understanding of life, the universe, and everything.

“Painful”? I barely survived. It took a year but I emerged a new kind of person in a new kind of world that I had never suspected existed. I met a group of other people who had undergone the same experience and we traded war stories. We agreed that it was like living in a parallel universe, and we bonded over the loss of previous friendships and family relationships. We helped each other, this little group of Catholic refugees on the rain-washed East Coast, to figure out a way to live in a world to which we no longer belonged. 

We talk about the programs set up by various individuals and groups that propose to help people, (mainly men) leave the homosexual lifestyle. We defend the right of psychotherapists to offer healing and help for people who have been damaged by their own choices and by the violence and sins of others. We lobby our Parliaments, we write articles, we even argue in comment boxes on the internet. We sometimes get brave and give talks and engage in public debates where we confront our ideological opponents in public venues. In all this, we rightly speak against the New Paradigm that the world has embraced and we urge people to reject it. It’s a form of evangelization.

But I think we need to keep in mind, while we are doing this good work, that what we are asking people to do, concretely, is momentous. Indeed, from the point of view of heaven, it is of cosmic significance. In less exalted terms, however, we are asking something almost unimaginably difficult of people ensnared in a way of living and thinking that they may not even completely understand themselves.

So much of our anti-culture, our death-culture, has been simply absorbed unconsciously, so much of it has been fed to us with our Fruit Loops and Saturday Morning Cartoons from earliest childhood, that we often have no way of knowing anything else exists. We have become people trapped in Plato’s Cave, knowing only the vaguest shadows of reality.

It is only too easy for those of us who live out here in The Real to forget how totally different our lives are from that of the majority of our fellow men. We shout, “jump!” because we see a whole other lush, green and happy world, but they see nothing but the shadows on the cave wall.

Ultimately, the Matrix is not only unreal, it is designed to make men miserable, but in such a way that they are hardly aware of being miserable. It not only enslaves, but tortures its victims. There is a reason that suicide, divorce, drug use, violent crime, self-harm, eating disorders, depression, … misery, in short, have grown to such colossal proportions in our societies.

If I may make a suggestion, maybe we could start writing and talking about how much better it is to live in The Real. How much happier it is possible to be when living a morally integrated life of self-control, not being pushed around either by lust or by the merciless demands of a lust-worshipping culture...a life of real freedom, in other words. It might help make the jump less frightening.


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