REPORT SERIES INTRODUCTION
If we imagined living in a time when it was not fashionable to treat religion as superstitious, socially irrelevant at best and malignant at worst, when ignorance of both the history and practice of faith were not worn as badges of honour, but were able instead to adopt an open and descriptive posture about how social goods are generated, then we would find our reports about reality characterized by accounts of how religion has contributed significantly to many of the common goods we enjoy. We could find ourselves collecting data about those goods, as Robert Woodberry (“The Missionary Roots of Liberal Democracy,” American Political Science Review 106, no. 2 : 244–74) did using a two-hundred-year historical lens, and conclude that to the extent that liberal democracy, education, social equality, and improved physical health are good things, organized religion (yes, organized religion, not just an internal, personal, psychological state of communion and private conviction) has been a powerful generator of many of the things we wish to attain for ourselves and others around the world.
But we don’t live in that world. Although it may be changing, popular communication and even academic research have tended to think it proper to overlook the contribution of religion to the social and cultural goods of the city even where evidence has suggested that it exists in substance and extent, both historically and at present. We live in a time when reporting on the failures of organized religion can seem to be the only legitimate form of coverage. Like the necessity of little-seen plankton in the oceanic food chain, it may well be that the continuous birth and rebirth of religion constitutes a basic stratum for civil life.