Your 2022 Favorites: The Religion + Culture Top Ten

Back in 2007, I started a blog I hoped would become my first book (blogs are what we did back in the aughts, kids).

My grandma was a faithful reader. So were a few friends. Other than that, you might say not much came of the experience. The book did not work out, the stats were flat, and the writing was sometimes…oof.

What did come out of the blog was a joy for sharing through writing, opening worlds to others through words, and creating a community online.

I’ve been publishing my work online ever since. Now, as a professional religion nerd (a.k.a., religion newswriter and scholar), I continue to be humbled by those of you who take the time out of your day to read what I have to share.

The past year was no different. From predictions about what religion headlines would capture our imagination to spirit tech trends, exploring Morocco’s architecture with the “Prince of Casablanca” to traipsing around Berlin in search of its soul, I got to share some cool stories in 2022.

A blogger at heart, I share all my publications here on KenChitwood.com. Over the last twelve months, some caught your attention or imagination more than others. As 2022 comes to a close, I thought I’d share them with you again as the Top Ten Religion + Culture Stories.

Looking at the list below, your tastes range widely. The religious contours of the war in Ukraine featured twice in the list to no surprise, but otherwise we have selections on the limits and dangers of religious freedom, modern paganism, interreligious dialogue, global Islam, American Christianity, airport spirituality, Mormon missionaries in Berlin, and James Bond’s spirituality.

Y’all are such interesting people. Really. I can’t wait to catch up with you at a cocktail party to discuss the stories below. Until then, take a moment to revisit some of your favorite stories from 2022 or jump in for the first time (and share them with your friends at that cocktail party, in case I can’t make it).

Thanks again and cheers, friends. 🥂Until 2023!

“God puts us here especially for such moments”

Christians Respond to War in Ukraine

Persecution or proper protection?

In Finland, a case looks set to probe where religious freedom ends and other human rights begin

This ain’t your mama’s paganism

Understanding modern witchcraft, nature religions, and ‘neopaganism.’

Why does dialogue often fail?

People just don’t care.

What you missed without religion class

You don’t know what you don’t know.

Did Muslims discover the New World?

No. But that’s just the beginning of the story…

On a wing and a prayer

What airport chapels have to tell us about religion in the 21st-century.

Mission Berlin

The Church Of Jesus Christ Of Latter-Day Saints And Its Nearly 170 Years In Germany’s Capital City

Religion, James Bond religion

Does 007 take his Christianity shaken, not stirred?

War in Ukraine

Covering the conflict’s religious contours.

And, an honorable mention…

Who are the exvangelicals?

Understanding the exodus from contemporary U.S. Christianity.

How migrants are changing Europe's churches

“Each apartment block has its own community, its own dynamics, its own culture,” Ute Paul said as she walked among the Plattenbau — formidable apartments built of prefabricated concrete slabs —  in Gotha West, a working-class suburb of the central German city, Gotha.

Originally constructed as a planned housing development (Neubaugebiet) during the waning years of the socialist East German Republic, the district is now home to migrants who have made their way from Ukraine and Eritrea, Afghanistan and Romania, Nigeria and Syria. Many of them are relocated to places like Gotha West, where they often end up grouped with their fellow countrymen and forming cliques based on shared language, religion, or background.

On Coburger Place, a centrally located square with shops and a small casino that serves as the neighborhood’s main hangout spot, there is a small storefront with the words, “from dark to light” written across its windows.

The shop is the principle gathering place for the Mustard Seed District Mission (senfkorn.STADTteil Mission). Since 2015, pastor Michael Weinmann and his wife Christiane have been leading Mustard Seed and “experimenting with new forms of community in Gotha-West,” said Paul, who joined the pair along with her husband, Frank, in 2021.

Focusing less on events and more on “relationships, ‘accidental’ encounters, and natural life in the district,” Paul said the mission has little to show in terms of deliverables or church attendance.

Instead, reflecting the challenges and opportunities of migrant mission in Europe, Paul said Mustard Seed has been able to “create a vibrant network of relationships between people of different backgrounds and origins from across the world.”

Along the way, Paul said the Mustard Seed team has had to unlearn a lot of what they thought they knew about mission and adapt to the everyday realities of those God has given them to serve.

Since the unprecedented migratory movements that shook Europe in 2015 and 2016, an increasing number of Christian organizations have had to reshape their institutions and rethink the identity of Christianity from below.

Mustard Seed is just one example of how the movement of asylum seekers, economic migrants, and internally displaced persons has created new commissions and institutions to meet changing facts on the ground across the continent.

Migration to Europe is not a recent phenomenon. But since 2013, some 17.2 million migrants from outside the European Union (EU) have come to Europe, finding their way to places like Germany and Spain, the UK and Italy. As they arrived, they have sparked public discourse around European culture, values, and religious identity.

Amid the debate, churches have played key roles in the process of integration. Beyond offering religious hospitality, a 2018 study from the Churches’ Commission for Migrants in Europe (CCME) found how congregations provide “symbolic resources for positive self-identification and opportunities for interaction with others as well as crucial services.”

The result has been a transformation of the churches themselves.

In India, attacks on Christians signal wider, worrying trends for religious minorities

Vigilante lynching mobs. State-sponsored harassment. Vandals defacing houses of worship. 

According to recent reports, Muslims, Christians, Sikhs, and other religious minorities in India are being confronted by renewed and increased attacks.

In July 2021, the London School of Economics and Political Science, through research commissioned by the persecution watchdog Open Doors, reported that religious minorities in India are facing “imminent existential threat.” 

The most prominent source of this anti-Muslim, anti-Christian, and anti-Sikh sentiment is Hindutva, a type of Hindu nationalism that advocates for the transformation of constitutionally secular India into an ethno-religious state based on Hindu supremacy. 

Hindutva should be distinguished from Hindu religious traditions, some of the world’s most ancient religious texts and practices, as well as to traditions that are present throughout every part of the globe today.

Along with other religious minorities, Christians are believed to have allegiances that lie outside India — or having adopted the religion of colonial rulers — and thus are not “true Indians” according to Hindutva activists and advocates. Wanting to purify India of their presence, there has been an increase in violent rhetoric against, and orchestrated attacks on, Christians in recent years. 

Increased pressure, attacks

In December, Al Jazeera reported that human rights groups recorded more than 300 attacks on Christians and their places of worship from January to September 2021 alone. On February 25, 2022, a 35-year-old pastor was assaulted and tied to a post at a roadside in South Delhi. He was accused of forcing conversions on Hindus by his attackers. 

Christians account for around 2.3% of India’s population and are the nation’s third-largest religious group after Hindus and Muslims. Despite Hindutva-inspired allegations that Christianity is alien to India, it is believed that the religion could have taken root in the region some 2,000 years ago. Withhigher concentrations in some small, northeastern states like Nagaland, Mizoram, and Meghalaya, Christians are found throughout India, with significant populations in southern states like Tamil Nadu and Kerala as well as the northwestern state of Punjab. 

Rev. Dr. D. Christu Das, principal of Concordia Theological Seminary, Nagercoil, India (CTSN), said that Lutherans are among those facing state-sponsored pressure and orchestrated persecutory actions by local authorities. Although almost half of Christians are Catholic, there are around 4 million Lutherans in the country, making them India’s third largest Christian community and its second largest Protestant denomination after the Assemblies of God. 

In particular, Christu Das is concerned about anti-conversion bills, which ban changing one’s faith identification. These laws, said Christu Das, provide pretense for religiously motivated violence. 

Proponents of these laws accuse Christians of using money, power, and undue influence to force people into conversion. Some charge Christians with wanting to “convert all Hindus.” Connecting Christianity to European colonialism, one advocate of anti-conversion laws say that Christians have a “fanatical urge to destroy all global religious diversity in the name” of their religion.  

The regions where Christians face the most resistance and persecution are states where the Bharatiya Janata Party (BJP), a Hindu nationalist party, is a major player in state government. Although that can change every five years due to elections, state authorities both within and beyond the BJP often willingly ignore attacks or implicitly — sometimes explicitly — encourage their proliferation. 

Across India’s history as an independent nation, several states have passed “Freedom of Religion” laws to restrict religious conversions. More recently, anti-conversion laws have been passed in Himachal Pradesh (2006 and 2019), Jharkhand (2017), and Uttarakhand (2018). In November 2019, citing supposedly rising incidents of forced and fraudulent conversions, the Uttar Pradesh Law Commission recommended enacting a new law to regulate religious conversions. This led state governments in Uttar Pradesh and neighboring Madhya Pradesh to police religious conversions in the states in 2020 and 2021 respectively. 

The World Evangelical Alliance (WEA) — in concordance with the Evangelical Fellowship of India (EFI) — said, “These laws claim to merely purge the use of force, fraud, and inducement from religious persuasion in the interest of public order. But these vague and overtly broad legislations are in fact based on a long-time propaganda by right-wing Hindu groups against Christian and Muslim minorities.”

To Christu Das, this means that these laws go against the universal human rights declaration and the guarantees of religious freedom contained therein. Believing that in a modern, globalized world, conversion from one religion to another is common, Christu Das said that people should be allowed to change their faiths according to their personal choice and not be coerced one way or another. 

“Religious transformation is a human rights issue”

“Religious transformation is a human rights issue,” he said, “conversion to any religion and profess and practice of any faith is a fundamental constitutional right to every Indian citizen. 

“So the anti-conversion bills, banning conversion, are against the fundamental rights of every citizen of India.”

Standing under a streetlight at around 8:00 pm local time, Aneeta (not her real name) said she has seen the steady rise of anti-Christian sentiment in her own lifetime. A college student in the state of Andhra Pradesh, Aneeta said that high school friends and their families began treating her with more disdain in recent years. 

“They started to call me names, to chide me for my faith, to accuse me of being anti-Indian,” she said. 

While the interactions never rose to the level of violence, she is concerned they might. Depending upon the politician elected, the popular mood, or the discourse online, throwaway comments can turn into open cruel quite quickly.

 Looking down at her phone, she said, “you see everything online these days: the reports of violence against Christians, the horrible things people say on social media, blaming Christians for everything from colonization to COVID-19.”  

Scholars like Edward Anderson, Arkotong Longkumer, and others have identified how the internet and social media has provided “a new space where Hindutva actors can flourish.” 

Reports indicate that when Hindutva hooligans attack Christians, they often try to snatch victims’ and witnesses’ phones, to stop them from recording the incidents. At the same time, they produce their own videos to spread disinformation, stir up hatred, and promote their agenda. 

Moreover, during the pandemic, Christians have been deliberately overlooked in the local distribution of government aid and have even been accused of spreading the virus.

For Thomas Schirrmacher, secretary general and CEO of the WEA, the way forward for Christians facing anti-conversion laws, attacks, and other limits on their religious freedom, is to work together with people of other faiths. 

Leading Christians into “conversations, cooperation, and witness,” Schirrmacher works closely with leaders from other religious traditions to try and guarantee the rights of all. 

In conversation with Muslims, Hindus, and others, Schirrmacher said evangelical Christians should willingly wade into the world of interreligious dialogue to provide protections for various religious minorities and guarantee the right to convert from one faith to another as a basic human right. 

Christu Das also sees the pressure facing Christians in India as a shared problem for all people of faith. “All religious minorities are impacted by these laws,” he said, “Sikh, Muslim, Jain, Paris, Anglo Indians, Christians, Buddhists, and Zoroastrians.” 

He said that the Indian constitution earmarks freedom of religion as one of its peoples’ fundamental rights. 

“Everyone should have the right of freedom of thought, conscience and religion, only subject to limitation for public safety, order, health, and to protect the fundamental rights and freedoms of others,” he said, “that’s a treasure of our constitution.” 

“Religious freedom preserves India’s diversity, where people of different faiths, worldviews, and beliefs can peacefully live together without fear of punishment,” said Christu Das.  

These attacks on Christians, he said, are more than the persecution of a particular faith, but an attack on all Indians and their fundamental freedoms.

6 Steps to Connecting with "the Religious Other"

The other day I was driving down a road near Miami, FL looking for a mosque. I got lost. Like REALLY lost. Like 30 minutes-out-of-my-way-and-have-to-back-track-now-and-I'm-super-late-for-my-appointment lost. Even though I was wearing a Hawaiian shirt and some Raybans, it was hard for me to keep my cool (rim shot!). 

Then I drove past an Eastern Orthodox Church. Then a menorah popped up on the right hand side of the road. Then there was a branch of a Brazilian Pentecostal church trying to evangelize the Americas. Then there was an herberia with statues and accessories for Santeria rituals. Once I took the time to calm down and open my eyes I could appreciate the drive (sort of) for en education in Miami's stunning religious diversity. 

The thing is -- Miami isn't alone in its spiritual miscellany. 

Religious pluralism is a fact in an ever more globalized, individualized, and post-modern society. The reality of religious pluralism, and its attendant ideology of tolerance, presupposes a serious shift for the "Christian Church" from a position of privilege to one of marginality among many.

-- How can we navigate such a shift? --

Christian apologist, evangelist, and teacher had me on his podcast "Re-Connect" to talk about my journal article "Building Bridges: Toward Constructing a Christian Foundation for Inter-Religious Relationships in the Shift from Religious Privilege to Spiritual Plurality," I wrote for Missio Apostolica last year. 

In the podcast we talk about my "six steps to encountering the religious other" and I go back-and-forth with Andy who has a more outspoken and assertive style. 

If you don't have time to listen to the whole episode, here's a synopsis. Basically my point is this -- given the religious pluralism we live in, it is necessary that faithful, missional, Christians reconsider their foundational theology concerning other religions and worldviews and begin constructing a revitalized and benevolent approach to the “religious other.”

This paper is an attempt to not only outline the facts, trends, and philosophy of religious pluralism, but also sketch a blueprint for a friendly, missionary, encounter with other religions founded on God’s Word a six-step process for better engaging with individuals from another religious point of view. It draws on the Scripture passages above and from my own experience as a ministry leader and interfaith activist over the last decade. The process is not meant to be comprehensive, but a sketched blueprint for your own constructive efforts as an individual or, as I suggest, as a congregation.