Podcast
Culture
S&U interviews
4 min read

My conversation with... Molly Worthen

Belle TIndall is fascinated by the intellectual fascination that drove Molly Worthen’s inquiry into faith.
A woman seated at a table gestures with both hands while talking

Can you think your way into Christianity?  

Can your mind lead the way into something that transcends understanding?  

Is it possible to ‘fake it until you make it’ when it comes to belief in God? 

These are the questions that hold our conversation with Molly Worthen together.  Molly, for those of you who aren’t yet acquainted with her work, is a journalist and associate professor of American history at the University of North Carolina at Chapel Hill. For the past decade, her intellectual sweet spot has been the religious and intellectual history of North America. Flowing from her fascinating research are books such as Apostles of Reason: The Crisis of Authority in American Evangelicalism, as well as pieces for the New York Times, The Atlantic and The New Yorker

Intellectual fascination was her gateway into faith. She used homework, deadlines, schedules and challenges as tools with which she worked out and fine-tuned her beliefs. 

In this episode of Re-Enchanting, Molly very generously walks us through her own story; from a child who would cover her ears when being read Bible stories, to a young adult who could relish the oddity of religious experience from a distance, to a journalist investigating various Christian communities, to a baptised Christian attending a mega-church. It’s quite the journey, but I shall leave it to Molly to unpack the full story, seen as she tells it with the vigour and detail of a historian.   

I find Molly’s story captivating for many reasons, the primary one being that her intellectual fascination was her gateway into faith. She used homework, deadlines, schedules and challenges as tools with which she worked out and fine-tuned her beliefs. She says herself, ‘I needed to process to be rigorous’. How interesting is that?  

Reflecting on the conversation that Justin and I had with Molly, I realise that there are three, rather distinct and yet wholly common, misconceptions about faith that she shatters. I don’t think that she was intending to, I’m not even sure that she was aware that she was doing it. But her fascinating crossing from agnostic to Christian has some interesting philosophical by-products.  

She asserted that she didn’t want to ‘convert out of cowardice’ nor was she interested in succumbing to ‘a bribe’

Firstly, the focused methodology with which Molly approached theism in general, and Christianity in particular, simply dispels the notion that a belief in God must render logic and reason redundant. On the contrary, Molly took step after considered step into her new-found set of Christian beliefs. Her story is one of measured assurance, of ‘not being 99.9 per cent’, but being ‘far north of 51 per cent’.  

Secondly, Molly challenges the assumption that faith is sought out as a method of opting-out of the harshest parts of reality. That it’s held as some kind of cosmic ‘Get Out of Jail Free’ card – the ‘jail’ being whatever un-graspable, un-controllable, un-bearable aspect of reality sits most heavily upon us. There’s a common notion that religious people have found a coping mechanism, that they’ve institutionalised their denial and spiritualised their escapism. I’ve often found that notion an interesting one, mostly because I wish that it were true. But it doesn’t quite work that way. Believing in an all-seeing, all-knowing, all-loving God does not mean that one can avoid looking directly at suffering, pretend that it isn’t there, or that it somehow doesn’t ultimately matter. On the contrary, it often requires one to look at it, and wrestle with it, for longer. Nick Cave and Sean O’Hagan’s masterful Faith, Hope and Carnage is an ode to a belief system that resides in the midst of Nick Cave’s pain, as opposed to pulling him out of it. Molly, perhaps from all of her years of research, seemed to know this. She asserted that she didn’t want to ‘convert out of cowardice’ nor was she interested in succumbing to ‘a bribe’. Surely you are convinced by now that Molly Worthen is about as fascinating as it gets? 

And finally, it was interesting to hear Molly speak of the choices, both micro and macro, that have led her to where she now finds herself. After all, faith is a choice. It reminds me of the philosopher, William James, who proposed that there are certain beliefs that can’t be evidenced until they are believed. For example, you cannot determine whether a chair will hold your weight until you sit on it believing (at least to a reasonable extent) that it can. This is partly (but profoundly) true of God; while one can ponder the empirical evidence for the existence of God for a lifetime, it is often the case that experiential evidence for God is available once you believe it. This doesn’t mean that belief must be a wholly blind choice, that would only negate my first point, but it is a choice. Again, Molly wonderfully encapsulated the tension of this notion in recalling that,  

“what was really preventing me from engaging with this evidence is my own commitment to materialism and my own deep epistemological groove. But if I’m willing to suspend that, what happens?... You can walk right up to it and get to the point where you’re still faced with a leap of faith, but it’s no longer a ten-mile leap into the dark, it’s a leap based on a pretty reasonable body of evidence. And it turns out that to reject that leap is itself and act of faith.” 

This episode of Re-Enchanting is a personal, and therefore profoundly interesting, one. We speak to Molly, not of how her field of work has been re-enchanted by the mystery and wonder of the Christian story, but how she has. And that makes this episode incredibly worth your time.  

Article
Culture
Film & TV
Politics
6 min read

Fear of the news means it needs to change

Here's how to rethink reporting.

Steve is news director of Article 18, a human rights organisation documenting Christian persecution in Iran.

A news cameraman holding a camera, stands back to back to a police officer.
Waldemar on Unsplash.

Several non-journalist friends have told me over the past few years that they have started to disconnect themselves from the news - in some cases entirely - so wearied have they become by the incessant gloom of our reporting.  

Meanwhile, new research from the Reuters Institute has found that people have been “turning away from the news” consistently across 17 countries tracked over the past decade - from the US to the UK, Japan to Brazil. 

And one of the primary reasons, the researchers discovered, is the “fatigue and overload” of negative news. 

Another factor was the declining trust in the media, which has again been something I have heard consistently from friends in recent years, with many telling me they are constantly reassessing who they turn to for news. 

Perhaps that is only healthy, but both trends suggest to me that there may be a problem with the way news currently is, and the effect it is having on us. 

One of the most regular examples of the “bad news” we journalists tell is the reporting of terror attacks, but whenever I hear news of an attack - whether here or elsewhere - I think not only of the immediate victims and their loved ones, but also those who may soon become victims by association. 

Perhaps the most obvious recent example here in the UK was the case of the Southport stabbings, a shocking incident that led to understandable - albeit misguided - outrage. 

As soon as it emerged that a “foreigner” - or at least someone who sounded like they might be a foreigner - was responsible, many jumped to the conclusion not only that he was an Islamist but also probably an asylum-seeker, and an illegal one at that. 

It later transpired, of course, that the 17-year-old who carried out the terrible attack had been born and raised in Wales - to “Christian” parents, no less. So not an asylum-seeker, after all, nor even a foreigner; and even though it later became clear that he had downloaded disturbing content including from Al-Qaeda, his inspiration seemed to come from a wide range of sources. 

Here was another example, our prime minister told us, that showed “terrorism had changed” and was no longer the work only of Islamists or the far-right but of “loners” and “misfits” of all backgrounds, common only in their sadism and “desperat[ion] for notoriety”. 

And yet, in the Southport case and no doubt many others, by the time the killer’s background and likely motive finally became clear, the horse had already bolted.  

In that particular case, the reaction was especially extreme, with mosques and refugee hotels attacked as part of widespread rioting. But even when there are no riots after such an attack, there can surely be little doubt that the minds of the wider British public will have been impacted in some way by the news. 

For some, perhaps the primary response will be increased fear - in general but also perhaps especially of those different from themselves. For others, on top of fear, might they also feel increased hatred, or at least mistrust? 

And such feelings will surely only increase with every new reported attack, especially when the perpetrator appears to be someone new to these shores, and even more so, it would seem, if it is an asylum-seeker. 

To ignore the reality that many attacks have been carried out by asylum-seekers in recent years is to ignore reality. But for those of us desperate not only to prevent the further polarisation of our society but also to protect the many legitimate refugees who wouldn’t dream of committing such attacks, what can be done? 

Perhaps it’s only because I’m a journalist, but in my opinion one major thing I think could help arrest the current trend would be for us to rethink the way in which we do news in general.  

Not in order to mislead the public or pull the wool over their eyes - if bad things keep happening, they must be reported, as must the identities of the perpetrators, as well as any trends in this regard - but by way of providing the necessary balance and context.  

For example, by looking into what percentage of attacks - here or elsewhere - have been committed by Islamists, foreigners, or asylum-seekers; or considering what percentage of the total population of such groups the attackers represent, and how this compares to statistics regarding other groups. 

The question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in. 

Might it also be helpful to undertake a general reconsideration of what constitutes news? Does, for example, bad news always have to reign supreme in the minds of those who curate our news cycle?  

A decade ago, I had it in mind to create a new app or perhaps even news service dedicated to rebalancing the news, such that bad news stories wouldn’t outnumber the good. Many others have had similar ideas in recent years, and several platforms have been launched, dedicated to the promotion of “good news” stories. And yet one could argue that such platforms risk being as unrepresentative of reality as those that tell only bad-news tales. Can’t a compromise be found? 

One of the first things you learn as a journalist, other than that sex sells, is that greater numbers of deaths, and especially those of children, always constitutes headline material. And one needs only to flick through today’s major news outlets to see that this practice remains almost universally upheld. But does it have to be so?  

And why is it that some conflicts and injustices will make our headlines, while others won’t?  

Take, for example, the Sudanese civil war or the recent beheading of 70 Christians in the Democratic Republic of the Congo. Why is it that these horrors don’t make our headlines, while tragedies in Ukraine or Gaza do? Who makes the call, and for what reasons?  

Another long-established principle in journalism is to consider first and foremost who your audience is. So, for example, when writing for a British audience, to consider what might be of most interest to Brits. Are Ukraine and Gaza, for example, simply more relevant to British interests - in both senses of the word - than what is happening in the Global South? And even were that to be true, just because such principles of journalism are long-established, must they remain unchallenged? 

At its core, journalism is about informing, so in my opinion the question we journalists - and those who read our words - need most to ask is whether we are doing a good job of informing the public about the world they live in.  

And in my view, while a lot of good journalism is of course being done, the question of whether the public are receiving a representative picture of their environment is less clear.  

Whether or not the best approach to redress the balance is to dedicate whole news services to telling good-news stories, there’s surely little doubt that such stories are chronically underreported.  

And if our duty is not only to inform but also, by virtue of that, not to mislead, mightn’t it be argued that in failing to sufficiently well inform society about the real state of our world, we are in fact misleading them? 

No-one wants to end up in a Soviet-style “paradise” in which murders are simply denied in order to maintain the status quo, but nor, surely, do we want to live in a world in which people become unnecessarily fearful and hateful towards others, in part because of the news we feed them. 

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief