TruthBook Religious News Blog

December 24, 2008 in Mind & Brain

A study in Zygon: Journal of Religion & Science finds that religious experience is associated with decreased activity in the brain's right parietal lobe. Cynthia Graber reports

[The following is an exact transcript of this podcast.] Please click on "exteranl link to access the entire podcast.

In America there’s a feeling of Christmas. But that’s not the only winter holiday going on. Jews are lighting Hanukkah candles, Muslims recently feasted on Eid al-Adha, and pagans celebrated the solstice. So it’s a good time for researchers to consider spirituality—from a scientific point of view.

One experience central to major religions around the world is that of transcendence, the idea of almost losing a sense of self to the feeling that there’s something bigger out there. Now scientists at the University of Missouri say they’ve located that experience in our brains. All the people studied, from Buddhist monks in meditation to Francescan nuns in prayer, experience this transcendence. And they all have decreased activity in the right parietal lobe of the brain. That area has to do with senses such as orienting yourself in the space around you. The study was published in Zygon: Journal of Religion & Science.

Interestingly, people with injuries to the right parietal lobe report increased levels of spiritual experiences. The researchers are quick to say that this connection doesn’t minimize the role of religion, and that religious or spiritual experiences might decrease activity in that region and thus increase that special feeling of transcendence. Just in time for the holidays.

Labels: brain, Cynthia Graber, religion, science, spiritual experience, transcendence, Zygon

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Religion in presidential race tops ranking of ABP stories in 2008

By Bob Allen
Friday, 19 December 2008

JACKSONVILLE, Fla. (ABP) -- Baptist journalists and observers ranked religion in the 2008 presidential election the year's biggest story for Baptists. Faith in politics played a major role in the year's news cycle, according to an annual ranking of top stories compiled by Associated Baptist Press.
Barack Obama's 2007 address to the United Church of Christ General Synod drew IRS scrutiny over whether it blurred the line between church and state. (UCC)

Religion stories ranged from the surprising emergence of Southern Baptist preacher Mike Huckabee as a contender for the GOP nomination, to questions about whether Mitt Romney's Mormon faith would be a turnoff to evangelical voters, to problems for John McCain over comments by his supporter John Hagee and to the Jeremiah Wright controversy that prompted President-elect Barack Obama to divorce himself from both his former pastor and home church.

Respondents to an annual informal survey by the independent news service based in Jacksonville, Fla., ranked religion in the 2008 presidential election the year's top story.

The rest of the rankings were as follows:

2. The New Baptist Covenant Celebration.

3. Election of African-American president suggests shift in religious voters.

4. Saddleback civil forum features presidential candidates.

5. The economy.

6. Baylor removes president for failure to unite campus.

7. Georgia Baptists reject church with woman pastor.

8. North Carolina Baptists nix plan that forwarded funds to CBF.

9. 'Evangelical center' forming in U.S. politics.

10. Violence targets Christians in India.

Labels: 2008 top stories, Baptist, Bob Allen, faith, religion

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‘This is what Christ had in mind … a church without walls’

Services in Woodruff Park break down barriers to reach those who are in need

By Drew Jubera

The Atlanta Journal-Constitution

Saturday, December 20, 2008

They just showed up. On foot. From all directions. As if risen right out of the same downtown streets that many of them live on.

About a dozen homeless men and women, joined by volunteers and other churchgoers, sat shoulder to shoulder in the cold last Sunday in front of the fountain at the north end of Woodruff Park. They wore hats and gloves and heavy coats. They toted backpacks and black plastic garbage bags. One guy chewed on a cheese sandwich.

They were ready for church.

“I appreciate all you huddled people,” began Carole Maddux, the Episcopal deacon leading the service. “Let us take a moment to be silent and claim this place. And call on God … to make his presence known.”

Surrounded by downtown skyscrapers, she stood in front of a folding table topped with a silver cross, a chalice, a plastic bottle of grape juice to be served with communion —- “Some of our people don’t need to drink wine,” Maddux said.

The Church of the Common Ground was in session.

“We’re Episcopal, and we have a liturgy,” Maddux explained earlier. “It can cause us to try to control every little thing: The acolytes should stand here, the candles should be lit there.

“But here, you have to go with the spirit. I’ll be talking about the firmament, and a flock of pigeons will go by. Or someone will chime in with an opinion.”

A homeless ministry of the Episcopal Diocese of Atlanta, the Church of the Common Ground convenes in Woodruff Park every Sunday at 1 p.m. (January through February, it moves indoors to the ministry’s nearby rented storefront at 170 Trinity Ave. S.W.) It was started about two years ago by the Rev. Bob Book, a Lutheran minister for almost two decades, and his wife, Holly Book.

After years in traditional churches, the open-air, come-one-come-all ministry felt to them like a return to Christianity’s roots.

“This is what Christ had in mind —- a church without walls,” said Holly Book. “The [Episcopal] church has strayed from this. The bishop is recognizing the importance of us to be out there and with people who are poor.”

Rick Hutchison, 58, lives in a shelter. He often attends the Sunday service and volunteers at the ministry’s indoor space on Trinity Avenue. A variety of services are offered there during the week, including a health clinic, addiction recovery meetings and a weekly movie (recent showing: “Prancer”).

But it’s not viewed by the homeless who come there as a traditional soup kitchen. Its most important service, Hutchison said, is spiritual.

Bob Book, 59, was ordained an Episcopal priest in October at a ceremony at the park.

“People will say to me, ‘Someday, pastor, you’ll be blessed with a church,’ ” Book said. “And I say, ‘We already have one. It just doesn’t have walls. And I don’t want any walls. Once you erect walls, you start keeping people out, either by accident or intentionally. I want to be visible to everyone.

“Within the Christian community, none of us feels like the Earth is our home,” he added. “And part of the journey is finding our home in Christ, our eternal home. So in that way, all of us are homeless. Some of us just have shelters.”

Labels: Bob Book, church, Drew Jubera, Episcopalians, homelessness

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Across Differing Faiths, Shared Holidays

Nadav Neuhaus for The New York Times

This is page one of a two-page article. Please click on "external link" for the complete article.

PAM GAWLEY is Jewish, her husband, Steven, is Catholic, and from the time they started dating, they celebrated each other’s holidays together. Christmas and Easter, they went to his parents’ home; Rosh Hashana, Hanukkah and Passover, to her parents’.

“Everything was very equal,” said Mr. Gawley, a music executive. They were married by a judge in a civil ceremony 18 years ago, and each December, their home in Port Washington, N.Y., is decorated for both holidays. “We started with a small Christmas tree and a menorah with electric bulbs,” Mr. Gawley said. “And then the tree got bigger, and we got Hanukkah pillows...”

“Mixing the holidays was always very easy, we didn’t really give it much thought,” Ms. Gawley said.

Until nine years ago, when their firstborn, Michaela, was 3. As usual, Mr. Gawley was working long hours, so Ms. Gawley, a stay-at-home mom, put up the Christmas tree, with the help of her brother and her dad.

When Mr. Gawley came home from the office, everyone was admiring the tree, and little Michaela asked, “Why do we celebrate Christmas?”

“Because Christmas is God’s birthday,” Mr. Gawley said.

“I didn’t say a word,” Ms. Gawley said. “I just said, ‘Can you come into the bedroom with me?’ ”

“She wasn’t happy,” Mr. Gawley said.

“I went bananas,” Ms. Gawley said. “Here my dad, my brother and I had just put up this Christmas tree — three Jews. I said to him, ‘You can’t say that.’ At that moment I knew we had to figure out how to handle this.”

Kids change everything. For Ms. Gawley, her daughter’s question started her on a search for a more systematic way to provide their children (the couple have three, now ages 12, 8 and 3) with a balanced religious upbringing in a mixed marriage.

The Gawleys have lots of company. In 1970, 13 percent of married American Jews were in mixed marriages; by 2001, 31 percent were, according to the National Jewish Population Survey done by United Jewish Communities. And that rate has risen steadily; between 1996 and 2001 (the last time the survey was conducted), nearly half the Jews who married — 47 percent — married outside their faith.

While most mixed families find their own way through the holidays, a small but growing number like the Gawleys, mainly in urban areas, have joined interfaith groups. In New York there is Interfaith Community, which started in the late 1980s with a handful of parents whose children attended the Trinity School in Manhattan, was formally incorporated in 2003 and now has 120 families, with chapters on Long Island, in Westchester and Connecticut, along with a chapter that combines Orange and Rockland Counties in New York and Bergen County in New Jersey.

Most who join have young children, find comfort in prayer, have a belief in God and are trying to expose their youngsters to both parents’ religions with the idea that later in life the children will make their own choices. “We couldn’t ignore this until they were 17, and tell them to go look around. They’d have no grounding,” said Fred Engel of Larchmont, who has two girls, 9 and 12.

During the holidays, Mr. Engel, an investment banker, and his wife, Ruby, a psychologist, take their daughters to an Episcopal church, a Reform temple and Interfaith services.

At one point, the Gawleys tried a Unitarian church as a compromise between her Judaism and his Catholicism, but both felt out of place. “It was too new to both of us,” said Ms. Gawley. “We weren’t looking to merge traditions, we were looking to hold on to our traditions.”

Interfaith Sunday school classes are taught both by Jewish and either Catholic or Protestant educators. Each holiday gets its due (“Hanukkah-mas” bushes are not the goal here), with some chapters holding separate interfaith Christmas and Hanukkah celebrations.

“We don’t want to smoosh them together,” said Joanne Sirotkin of Harrison, N.Y.

No smooshing is central to the Interfaith ethos. Linda and Tom Woodward of Westwood, N.J., the parents of two children, 8 and 9, keep the Hanukkah menorah downstairs in the playroom, the Christmas tree in the living room. Soraya and Don Meyers of Highland Mills, N.Y., who have three girls, put the Christmas tree in the study and light the menorah in the family room.

While Interfaith provides detailed guides to each religion, families often puzzle out the trappings, like the holiday decorations, themselves.

Labels: Catholic, Christmas, Hanukkah, Jewish, Nadav Neuhaus

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Survey says most Americans believe in multiple paths to salvation

By Bob Allen
Thursday, 18 December 2008

WASHINGTON (ABP) -- A majority of American Christians believe that at least some non-Christian faiths can lead to eternal life, says a new survey by the Pew Forum on Religion & Public Life.

Even among evangelicals, a branch of Protestant Christianity identified with the idea that an individual must be "born again" into a personal relationship with Jesus Christ in order to be saved, nearly as many Christians said many religions can lead to eternal life (47 percent) as those who believe theirs is the one true faith (49 percent).

The survey, released Dec. 18, followed up an earlier poll that found that seven Americans in 10 believe many religions can lead to salvation while less than one quarter say their faith is the only one that is true. Critics of that study questioned those findings, suggesting that for many Christians, "other religion" might have meant a different Christian denomination instead of a non-Christian faith.

The new study asks those who say many religions can lead to eternal life questions about specific faiths. Sixty-nine percent said Judaism can lead to eternal life, compared to 52 percent for Islam, 53 percent for Hinduism, 42 percent for atheists and 56 percent for people with no religious faith.

While white evangelicals are more exclusive in their beliefs about salvation than the general public, nearly two-thirds said it is possible for a Jewish person to go to heaven (64 percent) and a third said the same about Muslims (35 percent) and Hindus (33 percent). One in four evangelicals said atheists could attain eternal life (26 percent) and a third (35 percent) said it is possible for people with no religious faith.

Catholics (84 percent) and white mainline Protestants (82 percent) are most likely to say that many religions can lead to salvation. White evangelicals and black Protestants, meanwhile, have grown more strict on the question. Last year 37 percent of white evangelicals said theirs is the only true faith. This year that percentage rose 12 points to 49 percent.

Evangelicals who attend church at least once a week are twice as likely as those who attend less frequently to say their faith is the only path to heaven -- 60 percent to 30 percent.

About one third of Americans say one's beliefs determine who achieves eternal life, while an equal number say it depends on one's actions. A tenth of the population say it is a combination of belief and action. The rest say something else determines salvation, they don't believe in eternal life or they don't know.

The survey is based on results of telephone interviews of 2,905 adults conducted in July and August. The margin of error is plus or minus 2 percen

Labels: Bob Allen, Christian, faith, heaven, Pew Forum on Religion and Public Life, religion, salvation

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Thursday, December 18, 2008

Majority think heaven is open to other faiths

By Cathy Lynn Grossman • USA TODAY • December 18, 2008

Most American religious believers, including most Christians, say eternal life is not exclusively for those who accept Christ as their savior, a new survey has found.

And 80 percent of people with this open view of heaven's gates listed at least one non-Christian group — Jews, Muslims, Hindus, atheists — who may also be saved, according to the survey, released today by the Pew Forum on Religion & Public Life.

These views conflict with doctrines of many religions, particularly conservative denominations that view themselves as the "one, true faith."

Albert Mohler, president of the Southern Baptist Theological Seminary in Louisville, Ky., called the findings "a theological crisis for American evangelicals. They represent at best a misunderstanding of the Gospel and at worst a repudiation of the Gospel."

This survey is a follow-up to a controversial finding in Pew's religion survey of 35,000 U.S. adults earlier this year; critics argued that a question on access to eternal life, which 70 percent said was open to many faiths, was too vague. So Pew did a new, more specific survey.

Results reinforce the original finding that "Americans really are thinking quite broadly," Pew research fellow Greg Smith said.

Christians who listed at least one non-Christian faith that could lead to salvation included 34 percent of white evangelicals, even though evangelical doctrine stresses that salvation is possible only through Jesus.

Fifty-four percent of people who identified with a religion and who said they attend services weekly said many religions can lead to eternal life. This included 37 percent of white evangelicals, 75 percent of mainline Protestants and 85 percent of non-Hispanic white Catholics.

The number saying theirs is the only faith that can lead to eternal life increased from 24 percent to 29 percent between 2007 and 2008. The biggest increase was among white evangelicals — up from 37 percent to 49 percent.

Labels: Cathy Lynn Grossman, Christian, eternal life, heaven, non-Christian, Pew Forum on Religion and Public Life

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Trends From National Congregations Study: Drums, Diversity, Technology and Aging Clergy

Wed Dec 17 11:55:19 2008 Pacific Time

DURHAM, N.C., Dec. 17 (AScribe Newswire) -- A second snapshot of U.S. religious congregations reveals four trends in American worship: a growing informality in worship practices, a graying of congregations and clergy (on average), churches becoming less white and more ethnically diverse, and an ever-increasing use of technology. The second National Congregations Study (NCS Wave II), conducted in 2006-07, encompasses information from 1,506 congregations across many religious traditions. Informants participated in a 45-minute interview designed to collect facts and opinions about congregations' social composition, structure, activities and programming. The first NCS survey was conducted in 1998.

"This is the first study that has tracked change over time in a nationally representative sample of congregations," said Mark Chaves, professor of sociology, religion and divinity at Duke University and lead researcher on the project. "We've never been able to do that before. This research tells us what is changing and what is staying the same."

Chaves said the biggest change in American churches since 1998 is the use of computer technology. His initial analysis of the survey, co-authored with Shawna Anderson, a research associate at Duke and a graduate student at the University of Arizona, will be published online this week in the Winter 2008 edition of the journal Sociology of Religion.

The number of church websites increased from 17 percent of all congregations in 1998 to 44 percent in 2006-07, an average of 10,000 new church websites each year since 1998, Chaves said.

E-mail communication is becoming ubiquitous as well, with 59 percent of all congregations communicating electronically now. In 1998, the number was a mere 21 percent. Also, the use of visual projectors during a worship service is now commonplace in 27 percent of congregations, up from 12 percent in 1998.

The study also reveals a move toward more informality and participation in the practice of worship. More church services now incorporate drums, jumping and shouting or dancing, raising hands in praise, calling out "amen" and applause.

Some of these changes are more pronounced among some groups than among others, but overall the use of drums increased from 20 percent of congregations in 1998 to 34 percent in 2006-07; people now raise their hands in praise in 57 percent of congregations, compared with 45 percent in 1998; and applause occurred in 61 percent in 2006-07, compared with 55 percent in 1998.

According to the NCS Wave II data, the head clergyperson of a church is older than in the previous study -- with an average age of 53 compared to 48 in 1998. Only 39 percent of churches are led by someone under the age of 50 these days, down from 48 percent in 1998. The "graying clergy" phenomenon is happening across denominations, although faster for Catholic and liberal/mainline congregations than others.

The fourth major trend is a marked increase in both the age and ethnic diversity of American congregations. Thirty percent of people in the average congregation are 60 years and older -- up from 25 percent in 1998. In short, church populations -- in step with their clergy -- are aging somewhat faster than society as a whole, Chaves said.

Predominantly white congregations are now more ethnically diverse. Only 14 percent of all churchgoers attend a church that is all white and non-Hispanic, a drop from 20 percent of churchgoers in 1998.

The number of people in congregations with no Latino members has dropped from 43 percent in 1998 to 36 percent in 2006-07. The number attending churches with no Asian members also has decreased -- from 59 percent in 1998 to 50 percent in 2006-07. This shift reflects recent immigration trends, according to Chaves.

"Perhaps the biggest surprise is that some things clearly are changing, even over just an eight-year period, which is not a long time when it comes to religion," Chaves said. "I would not have been surprised if we had observed complete stability over such a short time span. Religious traditions and organizations, after all, are widely considered to be remarkably resistant to change."

Initial data from the survey, including an interactive data analysis tool, is available at the National Congregations Study website, http://www.soc.duke.edu/natcong/ . The complete data set will be available in the summer of 2009 from The Association of Religion Data Archives, http://www.thearda.com/ .

The NCS Second Wave was funded by a major grant from the Lilly Endowment, and by additional grants from the National Science Foundation, the Kellogg Foundation, and the Louisville Institute. The survey was conducted by the National Opinion Research Center.

Labels: ageing, church, computer technology, congregations, email, National Congregations Study, religion, trends

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Selflessness Has Neuropsychological Connection

By: University of Missouri - Wed, 12/17/2008

All spiritual experiences are based in the brain. That statement is truer than ever before, according to a University of Missouri neuropsychologist. An MU study has data to support a neuropsychological model that proposes spiritual experiences associated with selflessness are related to decreased activity in the right parietal lobe of the brain. The study is one of the first to use individuals with traumatic brain injury to determine this connection. Researchers say the implication of this connection means people in many disciplines, including peace studies, health care or religion can learn different ways to attain selflessness, to experience transcendence, and to help themselves and others.

This study, along with other recent neuroradiological studies of Buddhist meditators and Francescan nuns, suggests that all individuals, regardless of cultural background or religion, experience the same neuropsychological functions during spiritual experiences, such as transcendence. Transcendence, feelings of universal unity and decreased sense of self, is a core tenet of all major religions. Meditation and prayer are the primary vehicles by which such spiritual transcendence is achieved.

“The brain functions in a certain way during spiritual experiences,” said Brick Johnstone, professor of health psychology in the MU School of Health Professions. “We studied people with brain injury and found that people with injuries to the right parietal lobe of the brain reported higher levels of spiritual experiences, such as transcendence.”

This link is important, Johnstone said, because it means selflessness can be learned by decreasing activity in that part of the brain. He suggests this can be done through conscious effort, such as meditation or prayer. People with these selfless spiritual experiences also are more psychologically healthy, especially if they have positive beliefs that there is a God or higher power who loves them, Johnstone said.

“This research also addresses questions regarding the impact of neurologic versus cultural factors on spiritual experience,” Johnstone said. “The ability to connect with things beyond the self, such as transcendent experiences, seems to occur for people who minimize right parietal functioning. This can be attained through cultural practices, such as intense meditation or prayer or because of a brain injury that impairs the functioning of the right parietal lobe. Either way, our study suggests that ‘selflessness’ is a neuropsychological foundation of spiritual experiences.”

The research was funded by the MU Center on Religion and the Professions. The study – “Support for a neuropsychological model of spirituality in persons with traumatic brain injury” – was published in the peer-reviewed journal Zygon.

“Our research focused on the personal experience of spiritual transcendence and does not in any way minimize the importance of religion or personal beliefs, nor does it suggest that spiritual experience are related only to neuropsychological activity in the brain,” Johnstone said. “It is important to note that individuals experience their God or higher power in many different ways, but that all people from all religions and beliefs appear to experience these connections in a similar way.”

Labels: brain, Brick Johnstone, neuroscience, selflessness, spiritual experience, spirituality, Zygon

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Global Shift : How A New Worldview Is Transforming Humanity

Book Review
Global Shift : How A New Worldview Is Transforming Humanity by Edmund Bourne.
December 16, 2008 by Admin

The purpose of this book is to describe a fundamental shift in humanity’s way of viewing the world. Such a shift has been developing over the past three decades and will continue to evolve through much of the twenty-first century. The shift accompanies a profound rite of passage that the earth and its people are going through now and in the future.

In order to best understand the future and what one needs to do to change, you must first examine present problems and how they came to be. Therefore, the first part of the book looks at the adverse effects of the dominant worldview, and how it has compromised our collective ability to move forward. The primary problem is that the current worldview promotes a separatism that has been encoded into many of our social and economic institutions. It has led individuals and groups to prioritize their needs over the good of the whole, to exploit others and the natural environment, and to disassociate their own well-being from that of the world around them.

However, there are scientific advances and philosophical developments that have contributed to a broader understanding of who we are and what we are capable of becoming. The book also illustrates how paradigm shifts are showing up in a variety of institutional settings, and then goes on to describe personal transformational practices that readers can implement in their daily lives. There are practical and realistic ways to live a life that is consistent with enlightened values and core beliefs, such as compassion and sustainability, and that can perpetuate our potential for an evolved consciousness and way of life.

The book concludes with several more practical chapters. Given the broad changes in the way we perceive the world, what actions and personal practices are consistent with this new vision? In short, how does each of us implement the new paradigm in the way we lead our daily lives? In “Transformative Practices: Aligning the Inner Self with a Conscious Universe,” Bourne describes practices such as voluntary simplicity, caring for one’s body, nonviolent communication, forgiveness, mindfulness, inclusive (global) thinking, and letting go that can foster personal healing, as well as bring our lives into alignment with the needs of the planet and a conscious universe. And in the chapter, “Healing the Planet,” he describes specific actions the reader can take to help the environment and other global issues.

Labels: compassion, Edmund Bourne, Global Shift, separatism, worldview

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Not Much Behavior Change during Christmas, Survey Finds

By Jennifer Riley
Christian Post Reporter
Mon, Dec. 15 2008

Unlike what most people expect, most Americans do not dramatically change their lifestyle during the Christmas season, according to a survey that examined five seasonal behaviors.

In terms of church attendance for Christmas, there is an expected increase in the number of attendees, but not from the expected crowd, according to the survey. While people may expect a large turnout of CEOs – Christmas and Easter Only attendees – the Barna study found that most of the increase in attendance is expected from regular churchgoers.

One out of five adults say they will attend more religious services at a church, synagogue or other place of worship during the holiday season than they normally would. But the group that was most likely to say that was regular attendees (27 percent) rather than those who don’t normally attend service (4 percent), the study found.

In other findings, one out of five adults (18 percent), said they would definitely donate more money to their religious center during the holidays than at other times of the year. Evangelicals are the most likely group to donate (30 percent), followed by African Americans (29 percent) and Catholics (24 percent).

Out of the five behaviors explored in the latest Barna Group survey, the only one that a majority of people said they change during the holidays is listening to Christmas carols in their home.

Six out of ten American adults (59 percent) said they will definitely listen to carols this holiday season, with evangelicals being most likely to do so (82 percent).

Among the non-born again population, 50 percent said they will play carols at home, including one-third (34 percent) of atheists and agnostics.

Interestingly, there was a racial correlation for Christmas carols: 63 percent of whites, 55 percent of African Americans, and 48 percent of Hispanics and of Asians said they would listen to carols at home.

But the holiday is not a joyful time for everyone, with a small but significant percentage of Americans saying they would struggle with loneliness or depression during this season.

The group that was most likely to suffer with loneliness or depression was downscale adults, or individuals whose annual income is less than $20,000 and those who did not attend college. More than one out of ten (11 percent) said they would definitely face depression or loneliness during the Christmas season, according to the Barna study.

Evangelicals and atheists were among the people least likely to have these emotions and experiences, with less than one percent of each group saying they would struggle with these unwanted emotions.

The study also found that some Americans expect to drink more alcohol during the holidays. Those most likely to drink are people under 25 years old (12 percent), atheists and agnostics (11 percent), and liberals (11 percent).

The survey is based on telephone interviews with a random sample of 1,203 adults across the United States from November 1 to 5, 2008.

Labels: atheists, Barna Group, carols, Christmas, church, depression, evangelicals, religion

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National Poll: More Than One-in-Four Teens Think Violent Behavior is Acceptable; Many Say It's OK to Settle a Score

Mon, 15 Dec 2008 14:07:31 GMT
Author : Deloitte

COLORADO SPRINGS, Colo., Dec. 15 CO-Violent-Teen-Study

Findings Underscore Continued Need for Training in Ethical Decision-Making

COLORADO SPRINGS, Colo., Dec. 15 /PRNewswire/ -- While today's teens are learning the Three "Rs" of Reading, Writing and Arithmetic in school, new research shows that many are justifying violence to practice a fourth -- Revenge. In a youth culture where violence is often believed to be acceptable, these and other findings not only present disturbing implications for school safety, but for the workplace as well, say experts.

A new poll of 750 teens from Junior Achievement and Deloitte and conducted by Opinion Research shows that more than one-in-four teens (27 percent) think behaving violently is sometimes, often or always acceptable. More students thought violence was acceptable than was cheating (19 percent), plagiarizing (10 percent) or stealing (3 percent). And fully 20 percent of respondents said they had personally behaved violently towards another person in the past year, and 41 percent reported a friend had done so.

When the teens who agreed that violence was acceptable were asked more specifically about rationale for such behavior, most noted self-defense (87 percent) and to help a friend (73 percent). However, more than a third said violence was acceptable to settle an argument (35 percent) and for revenge (34 percent). Other justifications were dislike of the person who is the target of the violence (22 percent), to gain respect (21 percent), peer pressure (14 percent), and simply for "the thrill" of it (10 percent). Of considerable concern is that more than three-fourths (77 percent) of those who think violence is acceptable also consider themselves ethically prepared to enter the workforce.

The poll also shows that teens feel more accountable to themselves (86 percent), than they do to their parents or guardians (52 percent), their friends (41 percent) or society (33 percent). Teens' feelings about accountability, coupled with self-reported unethical behavior, raises a potential concern among employers because ties within a community, school, work environment or social network often guide behavior. If teens lack accountability to others, the data suggests that their choices may be driven purely by self-interest, and not by interest in the greater good.

The survey results also show that many teenagers are lacking role models. Only about half (54 percent) cite their parents as role models. Most of those who don't cite their parents as role models are turning to their friends, or they said they didn't have a role model -- which begs the question why more parents, teachers, clergy, politicians or business leaders are not viewed as role models -- and what society can do to improve this statistic.

"Teens need training in ethical decision-making, practical tools and behavioral role models that help them understand not only how to make the right choices, but how those choices will impact their personal success and the success of the organizations they join," said Ainar D. Aijala, global managing partner, Consulting, Deloitte and chairman of the board, JA Worldwide. "That is why Deloitte continues to support ethics education in collaboration with Junior Achievement."

Junior Achievement and Deloitte offer "JA Business Ethics(TM)" as part of their $2 million initiative to help young people make ethical decisions. "JA Business Ethics" was developed in response to the needs of high school students; it provides hands-on classroom activities and real-life applications designed to foster ethical decision-making as students prepare to enter the workforce and addresses issues such as lying, cheating and violence. Students examine how their beliefs align with major ethics theories and learn the benefits and advantages of having a code of ethics. Additionally, Junior Achievement recently updated the original "Excellence through Ethics(TM)" program, which is available online at www.ja.org/ethics free of charge and provides age-appropriate lessons for students in grades 4-12. At the high school level, the "Excellence through Ethics" lessons include appropriate methods of conflict resolution in the workplace. For example, through role-playing exercises, students learn how to overcome disagreements with co-workers by finding common ground.

Methodology

This report presents the findings of a telephone survey conducted by Opinion Research Corporation, among a national sample of 750 teens comprising 375 males and 375 females 12 to 17 years of age, living in private households in the continental United States. Interviewing for this TEEN CARAVAN(R) Survey was completed during the period October 9-12, 2008. The survey's margin of error is +/- 3.6 percent.

Labels: Deloitte, Junior Achievement, revenge, violence, Violent-Teen-Study, youth

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Coping with being gay and godly

Published:Dec 15, 2008

Please click on "external link" to access entire article

As long as churches condemn homosexuality, there will be those who claim they can ‘cure’ this sexual orientation, writes Robert McKay

In 2006 the Rainbow Nation celebrated another milestone. South Africa became one of the most progressive countries in the world when it legalised gay marriage.

From then , as far as the constitution was concerned, gay men and women were equal to their heterosexual countrymen. But a survey published as late as last month shows that this spirit of inclusivity hasn’t filtered down into the hearts of ordinary South Africans.

According to the annual SA Social Attitudes Survey, by the Human Sciences Research Council, as many as 80percent of South Africans remain opposed to gay and lesbian relationships. That this same fraction of people identify themselves as Christian is no coincidence. Much of the prejudice towards homosexuality is rooted in religion. When the Civil Union Bill was passed, African Christian Democratic Party leader Kenneth Meshoe even warned of “provoking God’s anger”.

But, if religion has historically been part of the problem for gay men and women, it now also promises a solution in the form of the “ex-gay” movement — a loose collection of Christians who claim to “cure” homosexuality. The movement began in the US and remains largely American, but several ministries have opened in South Africa. One such organisation is Living Waters, the local branch of a US-based ministry headed by Craig Roome.

Roome says the counselling programme offered by Living Waters is designed for all people who are struggling with relationship issues, and only part of that work includes “helping [gay] people to journey out of that lifestyle” — about 20 percent of the people who enroll for the six-month course are “from gay backgrounds” and the five or six support groups Living Waters runs each year draw 500 to 600 people.

Roome is convinced that people can change — he is a product of the programme himself and now regards himself as heterosexual (he dislikes the term “ex-gay”).

In the US media, the ex-gay story has centered on the debate between ex-gay proponents who say “Change is possible” and gay activists who say “No, it isn’t”.

Labels: Craig Roome, gay marriage, homosexuality, Human Sciences Research Council, Living Waters, Robert McKay, SA Social Attitudes Survey

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The living dead

From The Sunday Times
December 14, 2008
The living dead

This is a lengthy article which is encapsulated here. Please click on "external link" to view the entire article.

NDEs (near-death experiences)are so common, so vivid and so life-transforming — survivors frequently become more compassionate, religious and serene as a result of what they experience — that scientists, philosophers, priests, psychologists and cultists all want a piece of the action. Their problem is that the human mind is unreachable. We can’t see what’s going on in there. Even if we could rush cardiac-arrest patients into an MRI scanner, we’d only see lights in the brain. We wouldn’t know what they meant. But now NDEs are to be scientifically investigated in a US and UK study involving 25 hospitals. This is co-ordinated by Dr Sam Parnia at Southampton University and is designed to find 1,500 survivors of cardiac arrests — “clinical death” — who tell such stories.

Getting a scientific handle on this phenomenon is fiendishly difficult. Dead people don’t report back, and it is very hard to assess the status of survivor accounts — are they merely hallucinations occurring before the crisis or just after? Perhaps they are no more than the brain’s way of soothing your path to extinction.

Parnia’s study is aimed solely at OBEs in cases of cardiac arrest. It uses a technique known as “hidden target”. In the participating hospitals he is placing pictures on high shelves so that they will be invisible both to patients and staff. But anybody floating near the ceiling would see them. A substantial number of accurate reports of the pictures would seem to establish the reality of OBEs. There are numerous problems with this. Parnia’s study does not have enough money to put laptops on the shelves generating random pictures to ensure that cheating is impossible. Furthermore, previous hidden-target experiments by, among others, Parnia himself and Dr Penny Sartori at Morriston Hospital in Swansea have failed to produce a single positive result. In fairness, this may be because the last thing that a floating dying person, with Jesus behind him and his body being pounded in front of him, will notice is some odd picture left on a shelf. This leaves believers in OBEs with an evidential mountain to climb.

There are plenty of sceptics who will pounce on negative results or even positive ones with any signs of ambiguity. Dr Peter Fenwick, a neuro-psychiatrist who has overseen Parnia and Sartori’s work, admits that, whatever the outcome, there will still be “wriggle room” for sceptics.

Hidden targets are the best key science has for unlocking the true nature of NDEs. If Parnia comes up with positive results, then even the most hardened sceptics will have to pay attention. They will force a serious rethinking of all current ideas about the brain and the mind.

“This is definitely a legitimate scientific inquiry,” says Chris French, professor of psychology at Goldsmiths College, London, and co-editor of The Skeptic magazine.

French’s position is important. He specialises in paranormal beliefs and experiences. In some cases his position is that of outright scepticism. For example, people started reporting alien-abduction scenarios — flying saucers, anal probes — in large numbers only after a single case, that of Betty and Barney Hill, was publicised in Look magazine in 1966. This was clearly a kind of mental virus, made more virulent by the fact that most of the accounts were retrieved under hypnosis. But NDEs were widely reported even before they became known to a mass audience through Raymond Moody’s 1975 book Life after Life. And hypnosis has not been involved in retrieving the accounts. The consistency and clarity of these reports across cultures and time zones convince French that, even if NDEs may not prove the afterlife, they do cast light on the human mind.

And, as in all things, it is the human mind that is at the heart of the matter. If we can float out of our bodies, then the mind is separable from, and, perhaps not dependent on, the brain. Twelve years after Tom Wolfe famously announced in Forbes magazine that, as a result of developments in neuroscience, “Your soul just died,” it may be time to say: “No, it didn’t.”

But is such a thing as a separable mind poss-ible or even conceivable? The answer is yes. In explaining why, it will be necessary to plunge into philosophy and quantum mechanics. Bear with me: it will be as painless as a cardiac arrest and much more interesting. And at the end of it, you might just believe you are immortal.

Labels: Dr Sam Parnia, near-death experience, out of body experience, science, Southampton University

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After death: then what?

Goodbye Heaven and Hell: we now hold a host of quirky ideas about the afterlife

by John Naish

(This is page one of a three page article. It contains results of a survey exploring peoples' beliefs regarding life after death, and is very interesting. Please click on "external source at the bottom of this page to access the entire piece.)

Of the two certainties we face in life, death and taxes, we all tend to share similar thoughts on taxes. But what about death and whatever comes after it? Most of the time we go about our lives as though it will never happen. The afterlife has become taboo. Even during Easter, the great Christian story of death and resurrection, we prefer to think of chocolate eggs and fluffy bunnies. But Michael Irwin, a retired United Nations medical director, has created his own national opinion survey about life after death and unearthed an intriguing range of beliefs.

He wrote to 1,600 Britons picked at random from Who’s Who, where he is listed by dint of working for the UN and the World Bank. He is also a former secretary of the Voluntary Euthanasia Society and is on the council of a similar group, Friends At The End (Fate). I guess you could say he’s interested in the subject. So, it seems, are many others: of the 761 replies he received, more than half added extra comments and ideas to the questionnaire.

Nearly half of those questioned believe that nothing will survive their deaths other than their children, their writings, and the memories of friends. But significant numbers believe in the possibility of their souls surviving in an afterlife, or of their life force continuing in some form. Only one in five didn’t feel certain about what would happen.

And beyond these apparently simple positions lies a spectrum of quirk-filled personal credos, which Irwin has compiled into a booklet, What Survives? “I’m 74 and it’s natural that I’m thinking about what happens to me when I die,” says Irwin, of Cranleigh, Surrey. “I grew up in the Church of England and was a religious teenager. But later I grew sceptical and became a humanist. Now I’m more New Agey: I believe that there are life forces common to all living creatures which may survive our deaths in some way going back to the universal force of creation.”

Despite his spiritual shift, he has not lost his scepticism. “In my years as a clinical doctor, eight of my patients came around from comas or ‘died’ on the operating table and told me they saw flashes of light and other phenomena,” he recalls. “Whether it was genuine or the result of chemical changes in the brain, I can’t say.”

Michael Irwin will send copies of his booklet, What Survives? free to the first 50 readers who e-mail him on michael-hk.irwin@virgin.net

ANNABELLE BOND Mountaineer, 36 “I would like to think that I will go on another journey after I die. What form it will take I cannot possibly imagine. But I do believe in some kind of God, and I think that we will all report to it after we die, whatever our religion.

“I had Christianity shoved down my throat at school, but it hasn’t stopped me believing. Climbing has helped; it suits me to be optimistic about life after death. It helps me to come to terms with the chance that I won’t make it back from an expedition. You never know on the mountain; you can die however good or bad you are at climbing. It’s beyond your control.

“One person in 12 doesn’t make it to Everest’s summit. Last year, I saw two friends slip to their deaths on a peak in Alaska, and I’ve seen plenty of dead bodies on the way up mountains.

“Of course it makes you think about your own mortality; it’s important to acknowledge the obvious danger you are putting yourself in. But at some point, it’s comforting to pass the responsibility on to a higher force — otherwise you’d never climb.

“Being on a mountain is a powerful spiritual experience. You feel connected with this world and the next. The least religious person would pray if they found themselves in danger, I can guarantee. I never know who, or what, I’m praying to. It’s something up there, and I want it to protect me.

The closest I’ve ever been to my own end was climbing a peak in Argentina last year. It was the sixth mountain I’d done back-to-back in six months, including Everest.

I was going for the title of fastest woman in history to complete the Seven Peaks challenge — involving the highest mountains on each of the seven continents — which I got.

Labels: belief, death, life after death, Michael Irwin

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Jews, Latino Pentecostals together

12/12/2008
By Christina Hoag
Associated Press

LOS ANGELES -- When Randy Brown visited Hispanic Pentecostal congregations in Southern California, he was stunned by displays of Star-of-David flags, fervent prayers for peace in Israel and Hebrew words in their church names.

Brown, an executive with the American Jewish Committee, saw an opportunity to build Jewish-Latino relations and combat anti-Semitism among the immigrants, who generally have little exposure to Jews in their predominantly Roman Catholic native countries.

The Los Angeles office has since worked to forge new bonds: They have taken groups of Pentecostal Hispanic pastors to Israel, offered a course called "The Essence of Judaism" at a Southern California Pentecostal seminary, and invited Hispanic pastors and their families to Passover seders and Sukkot harvest celebrations.

While Latino immigrants in the U.S. are mostly Catholic, evangelicals comprise a notable 15 percent of the population, according to a recent study by the Pew Hispanic Project and the Pew Forum on Religion & Public Life. Many are Pentecostal, one of the fastest-growing streams of world Christianity, known for spirit-filled worship and speaking in tongues.

A 2007 survey by the Anti-Defamation League found a higher-rate of anti-Semitic views among foreign-born Latinos than among U.S.-born Hispanics. Twenty-nine percent of Latinos born elsewhere harbor anti-Jewish views, while the rate for Hispanics born in the country -- and for the U.S. population in general -- was 15 percent, the study found.

The 2007 numbers are slightly lower than those in a 2005 survey, but Jewish leaders are worried all the same, especially as Latin Americans are expected to become 29 percent of the national population by 2050.

Latin American countries are overwhelmingly Roman Catholic and are steeped in a five-century-old tradition of a church that wields much influence. With the exception of Argentina, Jewish communities in Latin America are tiny and tend to keep a low profile.

By contrast, U.S. Jewish and Catholic leaders have held high-level interfaith talks for years. Several Catholic colleges in the country have centers for Jewish-Catholic understanding, and U.S. bishops heavily emphasize the Second Vatican Council teaching that Jews are not collectively responsible for the Crucifixion. That outlook influences not just Catholics, but also other Christians in the U.S.

Pastor Tony Solorzano, who heads the Iglesia Llamada Final, a 5,000-member congregation in Downey and Inglewood, said some Latinos simply need more education about Judaism to dispel stereotypes. Some consider Jews "Christ-killers."

Pentecostals, who interpret the Bible literally, believe God promised the Jewish people the historic land of Israel. Many consider the modern state of Israel a fulfillment of biblical prophecy -- and a precondition of the second coming of Jesus Christ.

They often cite a passage from Genesis where God makes a covenant with Abraham that those who bless Abraham's people will be blessed, those who curse his people will be cursed.

Jewish leaders are building on Pentecostal pro-Israel sentiment to dispel stereotypes between both groups. Many Jewish groups in recent years have accepted such support without questioning the theology behind it, which says that all people, including Jews, will ultimately accept Christ.

Pentecostal congregations, often housed in storefronts filled with rows of folding chairs, have become fixtures in Latino neighborhoods across the United States, as well as Latin America. Pastors tend to be influential opinion-makers in their congregations and some, like Lopez, have radio programs or stations, expanding their reach.

At the Latin University of Theology in Torrance, which trains Pentecostal pastors, many of the students in Brown's Spanish-language "Essence of Judaism" course hail from Latin American countries. He hopes they'll return home with new knowledge about Jews and Judaism to change negative images and misperceptions.

Nationally, the American Jewish Committee has formed a Latino and Latin American Institute, and in 2001 convened the first Latino-Jewish Leadership Summit in Washington, D.C., to discuss common policy concerns such as immigration.

Labels: Anti-Defamation League, Catholic, Christina Hoag, evangelicals, interfaith, Jews, Latinos, Pentecostalism

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Virgin Birth More Believable Than Darwin's Theory, Say Americans

By The Staff at wowOwow.com

God may be loving some recent religion-related poll results. A Harris Interactive survey released today shows that more Americans believe in an Almighty presence than in Darwin’s theory of evolution and that the majority of the public believes that the Virgin Mary gave birth to baby Jesus.

The findings, compiled from 2,126 U.S. adults, included:

— 80% of adult Americans believe in God

— 75% believe in miracles

— 73% believe in heaven

— 71% believe in angels

— 71% believe that Jesus is God or the Son of God

— 70% believe in the resurrection of Jesus

— 62% believe in hell

— 61% believe in virgin birth (Jesus born to Virgin Mary)

— 47% believe in Darwin’s theory of evolution

— 36% believe in UFOs

Click here for more of the poll’s findings.

American’s aren’t the only ones to believe in virgin birth. Another poll out today from theology think-tank group Theos has found that more than a third of Britons believe that the virgin birth of Jesus Christ really happened. In the poll carried out by ComRes on behalf of Theos, 34% of people agreed that the statement "Jesus was born to a virgin called Mary" was historically accurate, while only 32% said they believed it was fictional.

What’s also interesting is women — who experience the agonizing pains of birthing — were more likely to believe in the virgin birth (39%), compared to 29% of men, who just stand in the hospital room sweating.

Labels: Americans, angels, Darwin, God, heaven, Jesus, miracles, virgin birth

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Friday, December 12, 2008

61 percent believe in Jesus' virgin birth

December 10, 2008

A poll of Americans finds 80 percent believe in god and 61 percent believe the virgin birth of Jesus occurred.

The Harris Poll took the pulse of 2,126 adults in the U.S. between Nov. 10 and Nov. 17.

Other findings of the poll:

* 75 percent believe in miracles;
* 73 percent believe in heaven;
* 71 percent believe in angels;
* 62 percent believe hell exists;
* 59 percent believe the devil exists;
* 47 percent believe in Darwin's theory of evolution (52 percent of Catholics versus 32 percent of Protestants);
* 40 percent believe in creationism;
* 44 percent believe in ghosts;
* 36 percent believe UFOs exist;
* 31 percent believe in witches;
* 31 percent believe in astrology;
* 24 percent believe in reincarnation.

"Virgin birth" is one of the most searched terms on Google Wednesday. Also among the top search terms is parthenogenesis, an asexual form of reproduction found in females.

Labels: Americans, Harris Poll, Jesus, parthenogenesis, virgin birth

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God and man at Yale

Eboo Patel

Chicago, Illinois - The Commons at Yale University looked like a cross between Hogwarts and Medina. Over 500 students, staff and faculty had gathered for a university-wide iftar, the meal where Muslims break their dawn-to-dusk fast during the month of Ramadan. Linda Lorimer, Yale’s Vice President, gave an opening talk, expressing the University’s commitment to religious inclusivity and interfaith activity.

Omar Bajwa, the University’s recently-hired Coordinator of Muslim Life, thanked Yale for its efforts to accommodate the unique dietary and prayer needs of Muslim students.

And when the Muslims left the dining area for the evening prayer, most of the seats were still occupied. Hundreds of Jews, Sikhs, Christians, Hindus, agnostics, Unitarian Universalists and others had come to support their fellow Muslim students, partake in some excellent South Asian food and celebrate the religious devotion and diversity that are increasingly a part of campus life at Yale.

It is a remarkable shift from when I was a student 15 years ago. Identity politics were all the rage then, but they were almost always about race, class, gender and sexuality. Academic departments, leadership programmes and residence halls – prompted by the Los Angeles riots [sparked by the acquittal of police offers charged with beating African American motorist Rodney King] – put on hundreds of diversity programmes every year intended to create a more inclusive campus environment.

Faith might play a role in some people’s private lives, we figured, but it barely registered in our campus discourse. Even as newspapers told of strife in the Balkans, Northern Ireland, South Asia, the Middle East, West Africa, the multicultural movement hardly turned its head. As Harvard professor Diana Eck wrote in Encountering God, “Religion (was) the missing ‘r’ word in the diversity discussion” at universities.”

This is the result of what I call secularisation theory hangover, a condition that afflicted universities long after the rest of society recovered. Secularisation theory emerged from lecture halls in the 1960s, advanced by scholars like Peter Berger and Harvey Cox who stated that as societies modernised they would necessarily secularise.

But an important segment of student life on college campuses was actually heading in the opposite direction. Groups like InterVarsity Christian Fellowship and Campus Crusade for Christ continued to grow, bolstered by a powerful Evangelical movement in the broader society.

Finally, the past two decades have seen the American-born children of the 1965-era immigrants arrive on campus in significant numbers and bring their Muslim, Hindu and Buddhist faiths with them. Sharon Kugler, the Chaplain at Yale, told me that the number of religious organisations at her previous post, Johns Hopkins, skyrocketed from eight to 27 during her 14 years there.

This combination of devotion and diversity occurred on campus just as religion emerged as a central force in the broader culture. 9/11 has done to religion what Rodney King did to race – put it front and centre on the campus agenda.

One way that universities are responding is by hiring leaders like Sharon Kugler – the first lay, Catholic woman in her position at Yale – to transform their historically liberal protestant chaplaincies into fully-fledged multi-faith programs. This means working with the existing Jewish, Catholic and Protestant (both evangelical and mainline) ministries, hiring new staff to work with Muslim, Buddhist and Hindu students, and organising interfaith service projects and multi-faith student councils.

We live in a society starkly polarised around religion. A 2007 Pew Survey found that twice the number of respondents had a negative view of Muslims than a positive view. If the colour line was the problem of the 20th century, as W.E.B. DuBois famously observed, it appears that the faith line will be the challenge of the 21st. And just as decades of campus activism on the issue of the colour line has helped to produce a more racially inclusive society, so will initiatives like Yale’s Ramadan Banquet ultimately produce one characterised by religious pluralism.

Labels: college, diversity, Eboo Patel, God, interfaith, religion

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Obama's faith policy and our nation's future

Tuesday, December 9, 2008
Cassie Olson

In the United States, 83.9 percent of adults affiliate themselves with a religion and 78.4 percent say they are Christians, according to the Pew Forum U.S. Religious Landscape Survey conducted in 2007. Believers and nonbelievers alike wonder how Obama's faith will affect policies of the United States.

According to his campaign, Obama hopes to mend the nation's religious divide by forging common ground between the polarities, while also diverging from some of President Bush's policy.

Despite rumors spread across the country, Obama says he deeply believes in the precepts of Jesus Christ.

"I am a Christian. I have been sworn in with a Bible. I pledge allegiance and lead the Pledge of Allegiance sometimes in the U.S. Senate, when I'm presiding," Obama said in response to e-mail allegations mentioned during the 2008 Democratic debate in Las Vegas.

Obama explained his perspective on faith and politics in an acclaimed "Call for Renewal" speech in June 2006. He acknowledged religion couldn't be ignored in a country of religious people. However, Obama said church and state should remain separate.

Because the religious and the secularists are both important in solving the nation's problems, Obama said nonbelievers must realize faith is part of the solution.

"The problems of poverty and racism, the uninsured and the unemployed, are not simply technical problems in search of the perfect 10-point plan," Obama said. "They are rooted in both societal indifference and individual callousness -- in the imperfections of man. Solving these problems will require changes in government policy, but it will also require changes in hearts and a change in minds."

He encouraged nonbelievers to stop forcing the religious to leave their beliefs out of public debate. He brought to mind the countless reformers -- Frederick Douglass, Abraham Lincoln, Martin Luther King Jr. -- who used their religion to foster change.

At the same time, believers need to maintain an open discussion.

"Democracy demands that the religiously motivated translate their concerns into universal, rather than religion- specific, values," Obama said. "It requires that their proposals be subject to argument, and amenable to reason."

Obama also wants believers to ensure their policy does not exclude any one American. He reminded believers they can recognize public policy without it dictating church practices, and he reminded Americans not every mention of God is a breach in the separation of church and state.

Obama's faith will provide a moral base for his decisions, but will not dictate his policy. While campaigning in Ohio during July 2008, Obama said he hopes to reform and expand Bush's faith-based programs. However, Obama supports keeping abortions legal and promotes embryonic stem cell research.

Although some might disagree with his policy, Obama hopes Americans can join forces to prevent the nearly 1 million abortions that have occurred in the United States each year from 1975 to 2003, as reported by the Center for Disease and Control. Obama also believes United States citizens can cross party lines to eliminate the poverty 37.3 million Americans were living in during 2007, according to the U.S. Census Bureau.

Americans can be thankful Obama is neither forcing beliefs on anyone nor opposing or excluding either side from the debate or the solution. The years following 2008 are a new dawn, but Obama will only succeed in mending the country and bringing the right change if Americans are willing to lay down their pride, work past their apathetic resentment and take action -- together -- for the common good.

Labels: Barack Obama, Cassie Olson, Christianity, faith, politics, religion, United States

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The History of Religion

The History of Religion, from 3000 BC to 200 AD, in about 2 minutes. Taken from mapsofwar.com

Labels: Buddhism, Christianity, Hinduism, Islam, Judaism, maps, religion

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For Nanotechnology, Religion In U.S. Dictates A Wary View

ScienceDaily (Dec. 9, 2008) —

When it comes to the world of the very, very small — nanotechnology — Americans have a big problem: Nano and its capacity to alter the fundamentals of nature, it seems, are failing the moral litmus test of religion.

In a report published Dec. 7 in the journal Nature Nanotechnology, survey results from the United States and Europe reveal a sharp contrast in the perception that nanotechnology is morally acceptable. Those views, according to the report, correlate directly with aggregate levels of religious views in each country surveyed.

In the United States and a few European countries where religion plays a larger role in everyday life, notably Italy, Austria and Ireland, nanotechnology and its potential to alter living organisms or even inspire synthetic life is perceived as less morally acceptable. In more secular European societies, such as those in France and Germany, individuals are much less likely to view nanotechnology through the prism of religion and find it ethically suspect.

"The level of 'religiosity' in a particular country is one of the strongest predictors of whether or not people see nanotechnology as morally acceptable," says Dietram Scheufele, a University of Wisconsin-Madison professor of life sciences communication and the lead author of the new study. "Religion was the strongest influence over everything."

The study compared answers to identical questions posed by the 2006 Eurobarometer public opinion survey and a 2007 poll by the University of Wisconsin Survey Center conducted under the auspices of the National Science Foundation-funded Center for Nanotechnology and Society at Arizona State University. The survey was led by Scheufele and Elizabeth Corley, an associate professor in the School of Public Affairs at Arizona State University.

The survey findings, says Scheufele, are important not only because they reveal the paradox of citizens of one of the world's elite technological societies taking a dim view of the implications of a particular technology, but also because they begin to expose broader negative public attitudes toward science when people filter their views through religion.

"What we captured is nanospecific, but it is also representative of a larger attitude toward science and technology," Scheufele says. "It raises a big question: What's really going on in our public discourse where science and religion often clash?"

For the United States, the findings are particularly surprising, Scheufele notes, as the country is without question a highly technological society and many of the discoveries that underpin nanotechnology emanated from American universities and companies. The technology is also becoming more pervasive, with more than 1,000 products ranging from more efficient solar panels and scratch-resistant automobile paint to souped-up golf clubs already on the market.

"It's estimated that nanotechnology will be a $3.1 trillion global industry by 2015," Scheufele says. "Nanotechnology is one of those areas that is starting to touch nearly every part of our lives."

To be sure that religion was such a dominant influence on perceptions of nanotechnology, the group controlled for such things as science literacy, educational performance, and levels of research productivity and funding directed to science and technology by different countries.

The findings from the 2007 U.S. survey, adds Scheufele, also suggest that in the United States the public's knowledge of nanotechnology has been static since a similar 2004 survey. Scheufele points to a paucity of news media interest and the notion that people who already hold strong views on the technology are not necessarily seeking factual information about it.

Labels: Eurobarometer, nanotechnology, religion, religiosity, science, synthetic life, technology

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Monday, December 08, 2008

Americans’ Views of Faith, Prayer and Miracles

Tuesday, 9 December 2008,
Press Release: HCD Research

Science or Miracle?

-- Survey Reveals Americans’ Views of Faith, Prayer and Miracles--

Flemington, NJ, December 8, 2008 - A new national survey of 854 Americans conducted by HCD Research December 6-8, found that an overwhelming majority (75%) believe that religion is a reliable and necessary guide to life. Similarly, 86% of Americans believe that miracles have occurred in the past and 85% believe that they can occur today. Most responders (56%) also claimed to have seen situations and circumstances with themselves, friends and/or family members which they consider to be “miraculous” or “unexplainable by science.”

The study was conducted to obtain Americans’ perceptions of faith, prayer and miracles in both the medical world as well as their everyday lives. To view detailed results go to: www.mediacurves.com.

Those surveyed represent American consumers from Christian (Roman Catholic, Protestant, Orthodox Christian and other), Jewish (Orthodox Jewish, Conservative Jewish, Reform Jewish and Culturally Jewish), Muslim, Hindu, Buddhist, Scientologist, Islamic, Shinto, Sikh, and other religious traditions as well as those with no religious traditions.

Among the findings:

Views of Religious Texts

The results of this study reveal how divided Americans are on the subject of literal interpretation of religion versus metaphoric interpretation of religion. Of respondents who claimed to practice a specific religion, 48% considered themselves to be a literal believer while 52% considered themselves to be a liberal member. Likewise, 48% of responders said that the miracle stories presented in religious texts, such as the bible, should be taken as literally true while 44% said they should be taken as metaphorically true (8% said they were Pious imaginings). Although the vast majority of Americans claim to be religious, there seems to be a divergence in opinions regarding how literal religious writings are.

Perceptions of prayer and its significance

While there is a wide split regarding the literal interpretation of religious texts, most responders consider prayer to be an important part of their everyday lives. 77% responded that prayer is either somewhat important in their everyday life or very important. 71% encourage family and friends to pray and 76% responded that they pray for individual friends and family members. This demonstrates that the difference in perceptions of responders concerning accuracy of religious texts does not significantly influence “religious” people from incorporating prayer into their everyday lives.

Religion and the practice of medicine

Religion and medicine also present some conflicting opinions and beliefs. Most responders feel that medical practices and religion should be kept separate. While 75% believe that religion is a reliable and necessary guide to life, only 41% responded that medical practices should be guided by religious and moral teachings. When asked how much of the outcome of medical or surgical treatment they believe is related to forces totally outside of human control (referring here to the "supernatural" or an "Act of God"), 55% of responders said either very little or none of the outcome should be attributed to non-human forces and 45% said either all or most of medical outcomes are influenced by non-human forces.

The Media Curves web site provides the media and general public with a venue to view Americans’ perceptions of popular and controversial media events and advertisements.

Labels: Americans, faith, HCD Research, medicine, miracles, prayer

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Sunday, December 07, 2008

Researchers Stepping Up Study of Health And Religiosity

Small Field Devoted To Exploring Possible Link Is Expanding Despite Criticism, Lack of Funding

To critics, the few dozen researchers who met this week for a Washington conference are part of an ideological crusade, a modern-day sham meant to infect science with religious belief.

To participants, they are studying what they say is becoming increasingly obvious: the link between a person's religion or spirituality and their health.

The meeting Wednesday at the Reagan Building represented the growth of a research field that has existed on a small scale for decades but has expanded significantly in the past few years. The researchers include psychologists, sociologists, philosophers, statisticians and others who believe being religious or spiritual has health benefits.

Jennifer Marshall of the Heritage Foundation, one of the conference hosts, said the advocates' goal is to make religiosity one of the benchmarks that policymakers use to measure health, alongside other factors such as socioeconomic status and age.

But to the field's many challengers, empirical proof linking religiosity and health is weak. If being a church member improves one's health, it could be due to the social contact, and being on a soccer team could create the same results, they say. If prayer calms the heart, secular yoga class could as well.

Still, the field is growing. Harold Koenig, a psychiatrist and behavioral scientist at Duke University, tallied about 6,200 published studies on the issue in professional journals before 2000, and 7,145 articles between 2000 and 2008.

Funding, however, doesn't appear to be increasing significantly. The federal government invested in recent studies that produced conflicting results. But interest from the John Templeton Foundation has been a massive boost, Koenig said, adding that it funds about 75 percent of today's research.

The field is working to become more credible, and to overcome early, well-publicized studies that looked at whether people's health would be improved if others prayed for them without their knowledge. Most mainstream scientists dismissed the research and even supporters of the field said the studies were not well done.

About half of U.S. medical schools now have courses on religion's link to health, said Byron Johnson, a Baylor University sociologist.

Columbia University behavioral psychiatrist Richard Sloan, a well-known critic of the research who was not at the conference, said the subject seems to be gaining ground because spirituality and health are booming American trends.

"The confluence of the two is irresistible to the media, and in general," he said. Policymakers are also looking at it more seriously, he said, "for no good reason. Understandable reasons, but none very good."

But measuring religiosity, and how to isolate it from other personal factors, is not possible, he said.

Measuring how often someone attends worship services or prays cannot fully gauge an individual's beliefs. Such measurements also don't capture religion as it is practiced and understood in 2008, with many people moving away from denominational identity and church membership. Instead, conference participants discussed other yardsticks, such as people's perceptions of God, how close they feel to God, and how often they feel supported by their faith community.

Labels: faith, Harold Koenig, health, Michelle Boorstein, religiosity, spirituality

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Famed monk Thomas Merton lived what he wrote

This article highlights a prime-time TV program dedicated to Thomas Merton to be aired on Dec 19th. It looks like a worthwhile program, but you'll have to look for it in your time-zone.

By RAY WADDLE • December 6, 2008

America's most famous monk lived up the road in Kentucky at Gethsemani monastery, writing books and wrestling with his own questions and impulses, until his sudden death 40 years ago next week.

People read him today because he lived what he wrote about, seeking to renounce futile self-centeredness in order to discover the freedom of living with God. As one commentator put it, he thrilled at the life of prayer the way others thrill at Notre Dame football.

A fine new documentary, Soul Searching: The Journey of Thomas Merton (prime-time debut on Channel 8 is 7 p.m. Dec. 19), gives insight into a remarkable man's conversion to God and solitude, and his struggle against fame. (The helpful companion book, $39.95, includes the DVD.)

Convinced that secular success is a sham, he entered the monastery's disciplines. He entered, also, out of self-disgust, after a destructive college year in England (rumors were he fathered a child) and a bohemian embrace of New York City. At Gethsemani, he surrendered to something new, the peace of God, which emboldened him to speak against forces of modern war and modern despair.

He lived often as a hermit at the monastery but corresponded with popes, poets, laypeople and children. He believed contemplation was not just for monks but available to anyone in the turbulent world.

He dreamed of peace

Fearless belief in God gave him confidence that he had something to learn from Asian spirituality. He attended a conference of Christian and Buddhist monks in Thailand when, on Dec. 10, 1968, he was electrocuted by a faulty electric fan in his hotel room. He was 53.

The 21st century has yet to live up to this 20th-century risk-taker and his dreams of reconciliation and peacemaking. But let's not make a cult of Merton. Instead, seek his books, like New Seeds of Contemplation, where he says, "If you love peace, then hate injustice, hate tyranny, hate greed — but hate these things in yourself, not in another.''

Labels: Gethsemani, God, monk, Ray Waddle, Thomas Merton, TV

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Religion at Work

This lengthy article is worth reading. It expands upon the problems, and benefits, of providing for spirituality in the workplace. Since so many Americans profess religious connection, it is an idea that makes an attempt to incorporate this important aspect of American life into this large part of the lives of American workers.

Many employers are weaving religion and spirituality into company cultures. The push may come from bosses or the rank and file—and their motivations vary. Either way, when religion and spirituality cross the threshold, they result in daunting legal and managerial challenges along with perceived benefits.

By Robert J. Grossman

Bob Pettus spent his entire career with Charlotte, N.C.-based Coca-Cola Bottling Co. Consolidated —all with top-level human resource responsibility. Like an Israelite wandering in the Sinai seeking the Promised Land, he engaged in a quest—to find the keys to attracting and retaining high-performing workers and managers. After decades in the wilderness, he was losing heart.

“Our employees’ salaries, benefits and perks were always a little bit ahead of others so we could attract the kinds of employees we needed,” recalls the HR veteran, who retired in 2005 as vice chairman of the nation’s second-largest Coca-Cola bottler with 5,800 employees in 11 Southeastern states. “I would get all excited about giving everyone a 3.5 percent increase, putting in a new insurance policy, adding a new holiday. But when I made the announcements, there was hardly any response except, ‘Hey, that’s what everyone else is doing. You guys should have been doing this a long time ago.’ We spent all those millions, and all we got for it was ‘ho-hum.’ ” ›

Then Pettus—who now consults for the company—saw the light. He was meeting the physical and emotional needs of workers, but what about the spiritual? Did it make sense to keep religion under wraps and require people to leave their faith at the doorstep? Equally important, if leaders really believed in running the business in concert with God and religious values, shouldn’t they say so?

Pettus knew company leaders who answer affirmatively buck convention: Most business leaders are faith-frosty, convinced that the less religious expression at work, the better. They comply with legal mandates and accommodate individuals who require special arrangements, but go no further.

The U.S. educational system and other teachings “say you should compartmentalize faith,” Pettus says. “Folks who are willing to talk about their faith and live it out Monday through Friday often are viewed as fanatical. Someone can go to a football game and scream and holler, throw things in the air and dress like a slob. But at work, if you mention that you should love one another and live right every day—it’s like, ‘What’s wrong with you?’ ”

Pettus took a stand. Working with the chief executive officer, he drafted a mission and values statement that makes it clear company leaders embrace and honor God. It opens the door to spirituality for all employees and champions stewardship. The statement leads with “Our Values Honor God.”

Finally, an initiative that was met with an overwhelming positive reaction. When people learn they can live out their faith, Pettus says, “There’s this loyalty, this willingness to go the extra mile.”

Faith Focus

Coca-Cola Bottling Co. Consolidated represents one of many faith-focused U.S. companies. These organizations proactively conduct business in a manner that embraces the faiths of leaders or owners. Their faiths provide underlying values that motivate and guide the organizations. A few, such as Coca-Cola Bottling, are publicly traded. Many more—such as Austaco Ltd., a privately owned Taco Bell franchisee with 1,800 workers in Austin, Texas—number among the nation’s small and medium-sized and frequently family-owned businesses.

“We classify ourselves as a Christian company—Christ- or God-centered,” says Don Barton, Austaco’s HR vice president. “We do things like say grace when we have a meal, something a typical company might not do. The employees know that our CEO, Dirk Dozier, is open about sharing his Christian faith in personal testimony. Our motto is to serve, which includes serving our employees on a spiritual basis.”

A strong majority in the United States are religious, even as religious affiliation becomes increasingly diverse. According to a 2008 survey by the Pew Forum on Religion & Public Life:

* 92 percent of Americans say they believe in God.
* 83 percent are affiliated with a religious group.
* 54 percent attend religious services at least once or twice
per month.
* Nearly 60 percent pray every day.
* 39 percent meditate at least once a week.
* 74 percent believe in life after death.
* 63 percent say they believe Scripture is the word of God.

Labels: business, Coca-Cola Bottling Co, faith-friendly, Pew Forum on Religion and Public Life, Robert J. Grossman, workplace spirituality

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Friday, December 05, 2008

Obama's inaugural oath

When Obama takes the oath of office, there's no reason not to include his middle name.
November 30, 2008

When George W. Bush was sworn in for his second term in 2005, he began his oath of office with the words: "I, George Walker Bush." Never mind that Bush isn't in the habit of using his middle name (as opposed to his middle initial, which became the title of an Oliver Stone movie). In inaugural oaths, as in baptisms and other ceremonies, the addition of middle names adds an appropriate note of solemnity.

No controversy surrounded Bush's inclusion of his middle name in the oath. The same might not be true of a decision by Barack Obama to take his oath as "Barack Hussein Obama" -- which is precisely why he should do so.

Stripped of such evil intent, the "Hussein" in Obama's full name shouldn't be taboo. Nor should the idea of an openly Muslim citizen deciding to seek the presidency. That point was made eloquently by former Secretary of State Colin Powell when he endorsed Obama. "Is there something wrong with being a Muslim in this country?" Powell asked. "The answer is no. That's not America. Is there something wrong with a 7-year-old Muslim American kid believing he or she could be president?"

Most Muslim Americans believe in and are pursuing the American dream, and as Powell also noted, they are sometimes dying for it. Last year, the Pew Forum on Religion and Public Life released a survey concluding that American Muslims are "largely assimilated, happy with their lives and moderate with respect to many of the issues that have divided Muslims and Westerners around the world." The survey also found that "Muslim Americans reject Islamic extremism by larger margins than do Muslim minorities in Western European countries."

The way to increase those numbers is to make clear that an American with an Islamic faith -- or an Islamic name -- is not a second-class citizen. When the new president takes the oath, he should say, loudly and proudly: "I, Barack Hussein Obama, do solemnly swear that I will faithfully execute the office of president of the United States, and will to the best of my ability preserve, protect and defend the Constitution of the United States."

Labels: American Muslims, Barack Obama, Colin Powell, inauguration, Pew Forum on Religion and Public Life

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Being Grateful is Good for Us

Here’s an encouraging note as Thanksgiving gatherings give way to Christmas shopping during the current economic meltdown:

When older adults feel grateful for what they have in tough financial times, they’re less likely to be depressed than fellow seniors or middle-aged Americans who don’t feel grateful. And when older adults frequently go to church or otherwise are more deeply involved in their faith, they’re more likely to be grateful during tough times than peers who aren’t.

So, clinging to your faith is good for your mental health?

That’s what the evidence shows, says Neal Krause, Ph.D., professor of health behavior and senior research scientist at the Institute of Gerontology, University of Michigan School of Public Health.

“Given the very difficult economic times that confront our nation,” Krause writes in a new paper, “it is imperative that we find ways to help those individuals who are confronted by ongoing financial problems.”

His study, Krause adds, suggests “one potentially important option may be found through religion.”

Many middle-aged and elderly Americans believe God has a purpose and a plan for their lives, Krause notes. This plan often includes difficult experiences, or trials, but their faith teaches that God’s goal is to promote personal and spiritual growth.

“If religion helps people feel grateful, and older people are more likely to be involved in religion,” Krause suggests, “it follows that church-based interventions that are designed to enhance feelings of gratitude may be especially effective for our aging population.”

But hold on, it’s not just your mother’s faith. The mental health of young adults also gets a boost from the religious practices of their families, according to another participant in the “Religious Practice and Health” conference, Elizabeth C. Hair, Ph.D., senior research scientist at Child Trends, which — along with Baylor Institute for the Studies of Religion — is a Heritage research partner for the event

Specifically, Hair says, her study found parents’ strong faith is associated with their children’s own strong religious beliefs, “which are, in turn, associated with positive mental health in young adulthood.”

Labels: Elizabeth C. Hair, faith, God, gratitude, Ken McIntyre, mental health, Neal Krause

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