But the growing political influence of the Christian right tells only part of the story. The Moral Majority and the Christian Coalition may have tapped into the discontent of many evangelical Christians, but what is more remarkable is the ability of evangelical Christianity not only to survive but to thrive in modern, high-tech America. At a time when mainline Protestant churches are all losing membership at a rapid clip, nondenominational evangelical churches are growing by leaps and bounds, eliciting levels of commitment and participation from their membership that no other American institution can match. Their fervor has gone mainstream.
There are various explanations for this success, from the skill of evangelicals in marketing religion to the charisma of their leaders. But their success also points to a hunger for the product they are selling, a hunger that goes beyond any particular issue or cause. Each day, it seems, thousands of Americans are going about their daily rounds — dropping off the kids at school, driving to the office, flying to a business meeting, shopping at the mall, trying to stay on their diets — and coming to the realization that something is missing. They are deciding that their work, their possessions, their diversions, their sheer busyness are not enough. They want a sense of purpose, a narrative arc to their lives, something that will relieve a chronic loneliness or lift them above the exhausting, relentless toll of daily life. They need an assurance that somebody out there cares about them, is listening to them — that they are not just destined to travel down a long highway toward nothingness.
IF I HAVE any insight into this movement toward a deepening religious commitment, perhaps it’s because it’s a road I have traveled.
I was not raised in a religious household. My maternal grandparents, who hailed from Kansas, had been steeped in religion as children: My grandfather had been raised by devout Baptist grandparents after his father had gone AWOL and his mother committed suicide, while my grandmother’s parents — who occupied a slightly higher station in the hierarchy of small-town, Great Depression society (her father worked for an oil refinery, her mother was a schoolteacher) — were practicing Methodists.
But for perhaps the same reasons that my grandparents would end up leaving Kansas and migrating to Hawaii, religious faith never really took root in their hearts. My grandmother was always too rational and too stubborn to accept anything she couldn’t see, feel, touch, or count. My grandfather, the dreamer in our family, possessed the sort of restless soul that might have found refuge in religious belief had it not been for those other characteristics — an innate rebelliousness, a complete inability to discipline his appetites, and a broad tolerance of other people’s weaknesses — that precluded him from getting too serious about anything.
This combination of traits — my grandmother’s flinty rationalism, my grandfather’s joviality and incapacity to judge others or himself too strictly — got passed on to my mother. Her own experiences as a bookish, sensitive child growing up in small towns in Kansas, Oklahoma, and Texas only reinforced this inherited skepticism. Her memories of the Christians who populated her youth were not fond ones. Occasionally, for my benefit, she would recall the sanctimonious preachers who would dismiss three-quarters of the world’s people as ignorant heathens doomed to spend the afterlife in eternal damnation — and who in the same breath would insist that the earth and the heavens had been created in seven days, all geologic and astrophysical evidence to the contrary. She remembered the respectable church ladies who were always so quick to shun those unable to meet their standards of propriety, even as they desperately concealed their own dirty little secrets; the church fathers who uttered racial epithets and chiseled their workers out of any nickel that they could.
For my mother, organized religion too often dressed up closed-mindedness in the garb of piety, cruelty and oppression in the cloak of righteousness.
This isn’t to say that she provided me with no religious instruction. In her mind, a working knowledge of the world’s great religions was a necessary part of any well-rounded education. In our household the Bible, the Koran, and the Bhagavad Gita sat on the shelf alongside books of Greek and Norse and African mythology. On Easter or Christmas Day my mother might drag me to church, just as she dragged me to the Buddhist temple, the Chinese New Year celebration, the Shinto shrine, and ancient Hawaiian burial sites. But I was made to understand that such religious samplings required no sustained commitment on my part — no introspective exertion or self-flagellation. Religion was an expression of human culture, she would explain, not its wellspring, just one of the many ways — and not necessarily the best way — that man attempted to control the unknowable and understand the deeper truths about our lives.
In sum, my mother viewed religion through the eyes of the anthropologist that she would become; it was a phenomenon to be treated with a suitable respect, but with a suitable detachment as well. Moreover, as a child I rarely came in contact with those who might offer a substantially different view of faith. My father was almost entirely absent from my childhood, having been divorced from my mother when I was two years old; in any event, although my father had been raised a Muslim, by the time he met my mother he was a confirmed atheist, thinking religion to be so much superstition, like the mumbo-jumbo of witch doctors that he had witnessed in the Kenyan villages of his youth.
When my mother remarried, it was to an Indonesian with an equally skeptical bent, a man who saw religion as not particularly useful in the practical business of making one’s way in the world, and who had grown up in a country that easily blended its Islamic faith with remnants of Hinduism, Buddhism, and ancient animist traditions. During the five years that we would live with my stepfather in Indonesia, I was sent first to a neighborhood Catholic school and then to a predominantly Muslim school; in both cases, my mother was less concerned with me learning the catechism or puzzling out the meaning of the muezzin’s call to evening prayer than she was with whether I was properly learning my multiplication tables.
And yet for all her professed secularism, my mother was in many ways the most spiritually awakened person that I’ve ever known. She had an unswerving instinct for kindness, charity, and love, and spent much of her life acting on that instinct, sometimes to her detriment. Without the help of religious texts or outside authorities, she worked mightily to instill in me the values that many Americans learn in Sunday schooclass="underline" honesty, empathy, discipline, delayed gratification, and hard work. She raged at poverty and injustice, and scorned those who were indifferent to both.