Download Moralistic Therapeutic Deism

April 24, 2015
Moralistic Therapeutic Deism
By Grace Park
Class of 2015
This week’s Tolle Lege is written by Grace Park, class of 2015. It began as a
class assignment: a response to an essay by Christian Smith. Grace’s thoughtful
and articulate essay is worthy of sharing with a larger audience.
In “On ‘Moralistic Therapeutic Deism’ as U.S. Teenagers’ Actual, Tacit De Facto Religious
Faith,” Christian Smith discusses the results of his research on the religious beliefs of modern
teenagers. In his article, he claims that Moralistic Therapeutic Deism, a functional, moralistic,
and therapeutic religion, has problematically become a majority of teenagers’ faith through
colonization of established and grounded religions. I agree with Smith that an alarming number
of teenagers and even adults have adopted Moralistic Therapeutic Deism, but I think it’s also
concerning how our modern society’s characteristics have created it by infiltrating and infecting
various religions.
Smith argues his thesis with three observable points of Moralistic Therapeutic Deism seen in
teenagers of various religions. The first is a basic moralistic approach to life. This point reduces
religious grounds, laws, and commandments into the simplistic and ungrounded idea that “being
nice, kind, pleasant, respectful, and responsible” will result in a successful and happy life. As an
idea that is positive and fairly favorable to our natural senses, this point is accepted by multitudes
of people, even by those who are nonreligious. Although I am not against the collaborative
agreement on the positive values of being “moral” and “good,” those attributes are not enough
for salvation, a long term goal many teenagers seemed to have forgotten. In addition, those terms
are vague and relative, leading to different understandings and requirements of “good,” which
further adds to the ambiguousness of the practices and beliefs of Moralistic Therapeutic Deism.
The second observable point is the misbelief that religion and faith are supposed to provide
“therapeutic benefits,” such as happiness, security, and peace. In the various quotes from Smith’s
research, it is quite clear to see that modern teenagers not only expect to “feel good” from their
faith, but that these “therapeutic benefits” are the only reasons and incentive for continuing their
religious practices. Although the pursuit of happiness has been a main life goal for people over
the course of human civilization and is usually not frowned upon in society, problems start to
arise when it becomes the ultimate goal for people claiming religious ties and membership. As
Christian Smith points out, “teens are so religiously inarticulate,” and have no idea how to talk or
even understand their and their neighbors’ religions. To these people, faith and belief have lost
all meaning of sin, salvation, and eternal life, and have become a place to find good feelings and
benefits.
The last belief found in common among Moralistic Therapeutic Deists is that God is a distant
impersonal deity who does not invade our treasured privacy. Not only does this take away from
the rich relationship that Christianity is based on, but it also diminishes God’s role to a problemsolving, wish-granting machine. As Smith wrote in a sarcastic tone, “[This] God is something
like a combination Divine Butler and Cosmic Therapist,” always ready to help while maintaining
an appropriate distance from personal matters. Moralistic Therapeutic Deism has convinced its
followers that God has no higher purpose than doling out gifts and attending to our beck and call.
This is evident in quotes from interviewed teens, such as “‘Cause God made us and if you ask
him for something I believe he gives it to you,’” and “‘God is a spirit that grants you anything
you want, but not anything bad.’” This view of God has erased the story of his love, wrath, and
calling for us.
It is very concerning to think of the growing mentality of Moralistic Therapeutic Deism, but it is
also worrisome how the negative characteristics of our modern society have so powerfully
created a new parasitic religion. All three points mentioned above are identifiable with cultural
trends such as self-centeredness, the high level of demand, and the loss of community. By
infiltrating into traditional, grounded religions, these traits have created a totally new and
parasitic faith, slowly devouring its hosts and their fundamental beliefs. As these cultural trends
have been quickly growing and affecting the rest of our lives, it is sad but not surprising to see
how they have affected our religion as well.
Moralistic Therapeutic Deism has become an issue as it is quickly spreading, finding homes in
various religions and cultures. Christian Smith’s concern is one we should share, but perhaps
some attention should be given to the corrupting nature of some cultural trends as well. Culture
and its negative characteristics are forces hard to battle and even to identify, as they not only
attack from the outside, but also implant their beliefs and patterns inside us. Every day we must
keep ourselves from falling prey to the ideas of Moralistic Therapeutic Deism by being vigilant
of our culture’s negative influence in all aspects of our lives.