TruthBook Religious News Blog

Thu, Dec. 17 2009 01:55 PM EDT
By Audrey Barrick|Christian Post Reporter

About two thirds of Americans celebrate Christmas as a religious holiday, a new survey reveals.

Meanwhile, 20 percent celebrate the event as a secular holiday, according to Rasmussen Reports.

Among those who celebrate Christmas, 72 percent say Jesus was born to a virgin and 81 percent believe Jesus Christ is the Son of God sent to die for our sins.

Christians believe Christmas is one of the most important days of the year because it celebrates the birth of Jesus Christ, and those who celebrate Christmas overwhelmingly agree with the central tenets of the Christian faith associated with the holiday, the survey says.

While most Americans seem to affirm Christmas, a number of pastors believe Christians have lost the true meaning of the event.

Pastor Rick McKinley of Portland, Ore., says he's tired of "the monumental moment of Christmas, being ripped by the culture and people being absorbed by spending and chaos and really missing out together as a community on what it means to worship Jesus."

McKinley and two other pastors began a movement called Advent Conspiracy a few years ago to help redeem the Christmas story that they believe has been short sold to them by the culture. This year the movement has gone viral, catching national media attention and drawing the participation of over a thousand churches and more than 45,000 Facebook fans.

"The greatest thing about Christianity to a non-believer like myself is that, even after you strip away the more miraculous elements of the faith, you are left with a central figure in Jesus Christ, who preached love and forgiveness and charity and goodwill to his fellow man," one former Catholic and now professing atheist said in an e-mail to those behind the Advent Conspiracy movement. "At its best, Christianity is a religion about love and peace and I believe that message is all but lost among far too many of today’s Christians,"

Please see "external source" for the rest of the article

Labels: Advent Conspiracy, Americans, Audrey Barrick, Christian, Christmas

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More people seek out mix of religions

By Kelly Jasper| Staff Writer
Saturday, December 19, 2009

Claude Tate grew up Baptist. A move to Atlanta changed his mind.
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"I started questioning the things I believed," Mr. Tate said. He had already tried Methodist churches and Apostolic churches and had gone back to Baptist churches before deciding none was for him.

His spirituality now includes meditation, music and a Zen rock garden. The Augusta native attends Unitarian Universalist Church of Augusta, where he is studying pan-indigenous religions.

Americans are mixing Eastern practices, among other things, into their religion, according to a recent poll from the Pew Research Center's Forum on Religion and Public Life.

The survey found that the religious beliefs and practices of Americans no longer fit into conventional categories.

Though Americans overwhelmingly identify themselves as Christian, the poll says, they are customizing their beliefs by combining the traditions of various faiths and spiritual paths. A "sizeable minority" blends Eastern beliefs such as reincarnation or New Age ideas such as astrology in with traditional Christianity.

Sixty percent of adults say they have experienced supernatural phenomena such as communicating with the dead. With the exception of white evangelicals, supernatural beliefs are consistent across all religious groups in the United States, although older people expressed less acceptance of these beliefs than younger people.

Not just beliefs are shifting. Worship habits are, too, according to the Pew study, which found that nearly a quarter of Americans participate in services outside their faith.

In all, more Americans say they have had religious or mystical experiences.

A 1962 Gallup poll found that 22 percent of Americans had such an experience. Now, nearly half -- 49 percent -- say they've had a "moment of sudden religious insight or awakening."

Please click on "external source" to see the complete article, including a chart of survey highlights

Labels: Americans, Kelly Jasper, New Age, religion, religious belief, worship

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Friday, April 10, 2009

Half of Americans lack understanding of Islam: survey

Press Trust of India / Washington April 06, 2009

More than half of Americans lack a basic understanding of Islam, while a sizable number hold negative views about the world's second-largest religion.

Most Americans think President Obama's pledge to "seek a new way forward" with the Muslim world is an important goal, even as good amount of number say that even mainstream adherents to the religion encourage violence against non-Muslims, according to a new Washington Post-ABC News poll.

The survey showed that 55 per cent of those polled said they are without a basic understanding of the teachings and beliefs of Islam, and most said they do not know anyone who is Muslim. While awareness has increased in recent years, underlying views have not improved.

About 48 per cent said they have an unfavourable view of Islam, the highest in polls since late 2001.

Nearly three in 10, or 29 per cent, said they see mainstream Islam as advocating violence against non-Muslims; although more, 58 per cent, said it is a peaceful religion.

Overall, nearly two-thirds said Obama will handle the diplomatic mission "about right". Nearly a quarter, though, said he will probably "go too far". Nine per cent said it is more likely he will not go far enough.

Republicans are also more apt than others to hold negative attitudes toward Islam, with six in 10 having unfavorable views, compared with about four in 10 for Democrats and independents.

Perceptions of Islam as a peaceful faith are the highest among non-religious Americans, with about two-thirds holding that view. Among Catholics, 60 per cent see mainstream Islam as a peaceful faith; it is 55 per cent among all Protestants, but drops to 48 per cent among white evangelical Protestants.

There are deep divisions in perceptions of Islam between younger and older Americans as well: More than six in 10 younger than 65 said Islam is a peaceful religion, but that drops to 39 per cent among seniors.

The Post-ABC poll was conducted by telephone March 26-29 among a national random sample of 1,000 adults. The results have a margin of sampling error of plus or minus three percentage points.

In his inaugural address, Obama extended an offer to leaders of unfriendly Muslim nations that the United States "will extend a hand if you are willing to unclench your fist."

Labels: Americans, Islam, polling, President Obama, religion, understanding

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Friday, March 20, 2009

Americans Reject Labels, Not Faith

Americans Reject Labels, Not Faith

A lengthy article, well-worth the read...click on "external source"

If the new American Religious Identification Survey study tells us anything at all, it is that the categories by which people measure and define their own faith are shifting, but that is hardly something new. The personalized, even idiosyncratic nature of faith in our culture has been a growing trend for a very long time.

The bottom line is that we have always been a culture that rejected the spiritual status quo. But we have not ever been, and are not now, a culture that rejects faith. We just want in on our own terms -- that is the American spiritual tradition. The American Religious Identity Survey actually confirms that. For people invested in status quo categories, whether out of academic or theological necessity, that may be upsetting, but it need not be for the rest of us.

The results of the American Religious Identity Survey suggest that we live in a time of incredible spiritual ferment, one in which personal freedom and individual dignity are celebrated more than ever. The last time I checked, those were pretty good values to celebrate. The survey also raises important questions about the state of faith in our nation, and failing to ask them would be as mistaken as the 'death of religion' conclusion to which others have jumped.

In light of this survey, we need to ask ourselves three basic questions. First, how do people, whatever faith they follow (including no faith at all) maintain their sense of obligation to the welfare of others when personal freedom defines their identity? Without that kind of commitment, forget religion, the whole world is in trouble. How do we assure that a celebration of personal freedom is not simply cover for a culture of narcissism and selfishness?

Second, how do those of us who still feel deeply rooted in a particular tradition take advantage of this moment not to make converts, or to beef up our numbers, but to serve all people (most of whom will never sit in our pews or pay our dues) who might benefit from some of the wisdom contained within the traditions we follow? How do we use this moment in American life to become increasingly sensitive to the difference between religion as we happen to understand it and faith/belief/spiritual connection which, if they are really real, must be bigger than our particular doctrine or tradition?

Finally, are those of us who still claim attachment to a religious community or institution going to ask ourselves the tough questions raised by this survey about the credibility which religion has lost in recent decades? With violence in the name of religion on the rise, extremists becoming increasingly powerful in every segment of religious life, and the ever-more polarizing language used by ideologues ranging from absolutist atheists to radical religionists, this is not someone else's problem. If the use of traditional religious labels is on the decline, those who remain comfortable with those labels must ask ourselves what we have done to "degrade our own brand" and even more importantly, what we must do to fix it.

Labels: American Religious Identification Survey, Americans, faith, spirituality

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Friday, January 23, 2009

What do we pray for?

BY DANA MASSING
dana.massing@timesnews.com [more details]

Published: January 17. 2009 12:01AM

Christians are praying for unity this week, but that's not the number one thing people ask God for.

Help is what most people pray for, said Carol Zaleski, co-author of "Prayer: A History."

"A request is often involved -- for divine protection, healing or special favors for oneself or for others," Zaleski said.

She said that prayer is, essentially, communication with God, or with spiritual beings.

More than half of Americans do it daily, according to survey results released in 2008.

The Pew Forum on Religion & Public Life's U.S. Religious Landscape Survey found that 58 percent of the national population prays once a day or more.

Percentages ranged from 5 percent of atheists to 89 percent of Jehovah's Witnesses and included 26 percent of Jews, 45 percent of Buddhists, 62 percent of Hindus, 71 percent of Muslims and 78 percent of evangelical Protestants, results showed.

"All religions involve prayer; and prayer goes on outside the boundaries of religion as well," said Zaleski, professor of world religions at Smith College in Northampton, Mass. "Prayer is the primary means of relationship to the divine. Without prayer there is no religion."

Prayer can be spoken or silent. It can include music, dance or visual expression, said Zaleski.

"There are many differences and distinctive notes between and among religions," she said. "Prayer may be addressed to an intercessor -- such as a saint, angel or deified ancestor; or it may be addressed directly to God without intermediary. Prayer includes forms of meditation, for instance, in Buddhism, that are not overtly theistic."

One distinctive practice is the Sufi dhikr, which can involve whirling in imitation of the heavenly spheres while remembering the name of God, she said. Sufism is an Islamic mystic tradition.

Mecca is the center of Islam, Zaleski said, and Muslims face it to pray for that reason.

Muslims are expected, if they are physically and financially able, to make a pilgrimage to Mecca at least once.

"When Muslims turn to face Mecca, they are, in a sense, virtual pilgrims, united in prayer," Zaleski said.

Some Christians, particularly Catholics, Orthodox and Eastern, make a cross sign when praying. Zaleski said it's "a way of identifying one's whole self with Christ."

And within Christianity, many people bow their heads and fold their hands while praying to express humility, gratitude and assent to God's will, she said.

"It is a joyful posture, not a groveling one; humans need to feel that they are in the presence of something truly higher," Zaleski said.

Labels: Americans, Carol Zaleski, Dana Massing, prayer, religion

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Thursday, December 18, 2008

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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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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Friday, November 14, 2008

Survey: Americans Believe Religious Values Are 'Under Attack'

Los Angeles, CA, November 14, 2008 …

A majority of the American people believes that religious values are "under attack," and that the people who run the television networks and major movie studios do not share the religious and moral values of most Americans, according to a survey from the Anti-Defamation League (ADL) issued today.

American Attitudes on Religion, Moral Values and Hollywood, a national poll of 1,000 American adults conducted in October 2008 by The Marttila Communications Group, found that 61% of the American people continue to believe that religious values in this country are "under attack." The poll also found that 59% of Americans agree that "the people who run the TV networks and the major movie studios do not share the religious and moral values of most Americans."

The poll was released during the League's 2008 Annual Meeting in Los Angeles.

"These findings point to the challenges that we face in dealing with issues of religion in society," said Abraham H. Foxman, ADL National Director. "The belief that religion is under attack underlies the drive to incorporate more religion into American public life. Disturbingly, 43% of Americans believe there is an organized campaign by Hollywood and the national media to weaken the influence of religious values in this country."

Among the main findings of the ADL survey, American Attitudes on Religion, Moral Values and Hollywood:

• 61% of Americans say they believe that "Religious values are under attack in this country," while 36% disagree with that statement (graph). 59% agree that "the people who run the TV networks and the major movie studios do not share the religious and moral values of most Americans." And 43% hold the view that Hollywood and the national media are waging an organized campaign to "weaken the influence of religious values in this country." (graph)

• Significantly fewer Americans believe today that Jews control the TV and film industries. The survey showed that 63% disagree with the notion that "the movie and television industries are pretty much run by Jews," while only 22% agree. When ADL conducted its first survey on anti-Semitic attitudes in 1964, nearly half of all Americans believed that the television and film industries were run by Jews. (graph)

• There is surprising support for censorship. Nearly 40% of the American people support the notion that "dangerous ideas should be banned from public school libraries," and nearly the same number of Americans disagree with the statement that "censoring books is an old-fashioned idea." (graph)

• Nearly half of those surveyed – 49 percent – believe that the United States is becoming "too tolerant in its acceptance of different ideas and lifestyles;" 47 percent disagreed with that statement. (graph)

"It is troubling that so many Americans feel as if the output of Hollywood is part of an organized campaign to undermine religious values in this country and believe that censorship is acceptable," said Mr. Foxman. "It shows that in this age of pervasive media and the widening availability of the Internet, many Americans still maintain a very parochial view toward the information age, and even believe in censorship to 'protect morality.' If anything, it points to the need for a greater awareness of the fundamental role that the First Amendment has played in helping religious freedom in America to be sustained, and indeed, to flourish."

The survey was conducted by the Marttila Communications Group, a Boston-based public opinion research firm that has conducted numerous national surveys for ADL measuring American attitudes on a wide range of domestic and foreign policy issues. The survey has a margin of error of +/-3.09 percent. For many questions, the survey used the technique of split sampling," a process in which the 1,000 sample was split into two demographically representative national samples of 500 respondents each. The margin of error for questions answered by 500 respondents is +/- 4.38 percent.

The Anti-Defamation League, founded in 1913, is the world's leading organization fighting anti-Semitism through programs and services that counteract hatred, prejudice and bigotry.

Labels: American Attitudes on Religion, Americans, Anti-Defamation League, censorship, Marttila Communications Group, Moral Values and Hollywood, religion, religious values, TV

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Poll: Economy not getting faithful down

Published: Nov. 11, 2008

WASHINGTON, Nov. 11 (UPI) -- A survey shows religious Americans are less worried about the economy than they are about a "spiritual recession."

The Faithbook on Facebook poll released Tuesday found nearly 72 percent of respondents said such a spiritual recession was more of a concern to them than a downturn in the spiritual arena.

In a similar vein, more than 80 percent see the developing tough times as an opportunity to revitalize the nation's level of spirituality, Faithbook said in a written statement.

"The Faithbook poll seems to confirm that the economic downturn has reached the heart of religious life," said Simon Cohen, managing director of Global Tolerance, which runs Faithbook. "It is heartening that for many people, as long as our basic human needs are met, they see the financial watershed as pregnant with hope and opportunity."

The online survey of 150 respondents also found that more than 27 percent of them said they had actually been praying more ever since the economy went south.

Labels: Americans, economics, Faithbook, religion, spiritual recession, spirituality

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Friday, November 07, 2008

The (step by step) path to worship

Classes, support groups educate, guide new believers

Friday, November 7, 2008
By Meredith Heagney
THE COLUMBUS DISPATCH

Inside a meeting room at the mosque, the converts stood shoulder to shoulder, foot to foot, right hands folded over left.

Now bend at the waist, the instructor told them. Make your back as flat as you can. It is said that the Prophet Muhammad's back was so flat when he prayed that you could steady a glass of water on it.

Newly converted Muslim Vanessa Cross followed along, paying close attention. A few minutes before, she had listened to a lesson in how to perform the nine steps of wudu, the ritualistic washing Muslims complete before prayer.

Cross, 31, of the Northeast Side, attends the New Muslim Support Group at the Noor Islamic Cultural Center in Dublin.

It is one of many classes where new believers are welcomed and instructed on their religion.

Such classes, offered in many faiths, explain basic beliefs, scripture and worship practices while giving new believers a chance to connect. Instructors give tours of the building and pass out educational literature.

Conversion isn't a unique experience among the American faithful. Twenty-eight percent of Americans have left the faith of their childhood for another religion, or for no religion at all, according to a survey by the Pew Forum on Religion and Public Life. In some faiths, the classes are mandatory for new members.

Religious leaders want to help new people feel comfortable and committed as they navigate a new faith, which can be daunting. Some people are coming back to religion after a bad experience in another faith or denomination.

Cross told a group of women that she needed help putting on her hijab, the headscarf many Muslim women wear. When she would bend to pray, it would start falling off, she said.

New Christians get lots of help, too.

Evangelical megachurches such as Grove City Church of the Nazarene and Vineyard Church of Columbus offer seminars that teach about Jesus, reading the Bible and communicating with God.

After deciding to accept Jesus Christ as their savior, people often don't know what to do next, said the Rev. Brady Wisehart, an associate pastor at Grove City Church of the Nazarene.

In the Roman Catholic Church, those wishing to convert undergo the nine-month Rite of Christian Initiation of Adults.

It's a time for people to decide whether Catholicism is right for them. That's why the program takes several months and provides a thorough study, said Deacon Tom Berg Jr., vice chancellor of the Columbus Diocese.

A class gathered at St. Brigid of Kildare Catholic Church in Dublin recently to get a tour of the church from Monsignor Joseph Hendricks, the pastor.

During the tour, Hendricks explained the significance of the cross and the baptismal font, and gleefully pointed out the fact that from his vantage point at the pulpit, he can see people come late and leave early.

He cleared up misconceptions. Some Protestants think Catholics worship Mary, but they don't, he explained. They simply pray to her for intercession and honor her as the mother of Christ.

For Dan VandenBosch, every bit of information is helpful. The 29-year-old plans to convert to Catholicism from the Christian Reformed Church.

His wife of 10 months, Shannon, 29, is Catholic and will serve as his sponsor. Their first child is due in January.

"This is answering a lot of questions," Mr. VandenBosch said.

Labels: Americans, conversion, faith, Meredith Heagney, Pew Forum on Religion and Public Life, religion

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Thursday, October 02, 2008

Poll: Americans wary of churches pushing politics

NASHVILLE, Tenn.—Americans strongly believe churches should tread lightly when it comes to political activity.

According to a survey released by LifeWay Research, Americans believe churches should not campaign for or endorse political candidates and pastors should only endorse candidates as private citizens outside of a church service.

When asked for their level of agreement with the statement “I believe it is appropriate for churches to publicly endorse candidates for public office,” 59 percent said they strongly disagree. Sixteen percent somewhat disagree.

When it comes to how churches use their resources, Americans believe overwhelmingly that churches should not use those resources to campaign for candidates for public office.

When asked to respond to the statement “I believe it is appropriate for churches to use their resources to campaign for candidates for public office,” 85 percent disagree, including 73 percent who disagree strongly.

Regarding whether churches should lose tax-exempt status for publicly endorsing candidates, a slim majority agree and differences appear along many of the same lines.

Thirty-eight percent strongly agree and 14 percent somewhat agree “that churches who publicly endorse candidates for public office should lose their tax exemption.” Twenty-five percent strongly disagree, 17 percent somewhat disagree and 6 percent are not sure.

“Americans overwhelmingly want pastors to stick to faith and not political endorsements,” Stetzer says. “However, they are less certain that they want the government to strip them of their tax exemption. Americans don’t want churches in politics, but they are not as certain they want the government in the churches.”

When the question centers on pastors rather than churches, Americans are slightly more open to endorsement of candidates, but not during a church service.

Although more than half believe it is appropriate for pastors to endorse candidates for public office outside of the church, only 13 percent believe it is acceptable for pastors to endorse candidates during a church service.

The telephone survey was conducted in June 2008 among 1,208 adults randomly selected throughout the country in proportion to population. Weighting is used to adjust for non-response controlling for region, age, race, religion and gender. The sample provides 95 percent confidence that the margin of error does not exceed +2.9 percent.

To view the entire report in addition to charts, visit www.lifewayresearch.com.

Labels: Americans, church, LifeWay Research, politics

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Wednesday, August 27, 2008

Poll: Most want church out of politics

By DAVID PAUL KUHN | 8/21/08 2:46 PM EST

Page one of two - please click on "external source" for complete article

For the first time in a dozen years, a majority of Americans believe that churches and religious institutions should “keep out” of politics, according to the annual Pew Religion and Public Life Survey.

It’s the highest level of public concern with faith’s effect on politics since Pew began asking the question in 1996.

The rise in Americans’ desire to separate religion and politics — from 44 percent in 2004 to 52 percent today — appears due to a surprising increase in conservative distaste for mingling the institutions — from 30 percent in 2004 to half of conservatives expressing the view today.

Among white evangelicals, 36 percent want religious groups to stay out of politics, a dramatic rise from 16 percent four years ago.

The findings come in the wake of the Saddleback Civil Forum on Saturday, when, in unprecedented fashion, both presidential candidates — Republican John McCain and Democrat Barack Obama — joined popular evangelical leader Rick Warren at his megachurch for their first back-to-back campaign appearance.

But the study, the most authoritative national survey of politics and religion, was conducted prior to event, July 31 to Aug. 10. Conducted on mobile and land line phones, the survey had a large national sample of 2,905 adults, with an overall margin of error of plus or minus 2 percentage points.

In the survey, released Thursday, about half of Americans who view gay marriage and abortion as “very important” voting issues say churches should not be involved in politics. In 2004, only one in four voters who saw gay marriage as a top issue said the same, while a third of those who saw abortion as a top issue agreed.

Overall, 48 percent of Americans believe that social conservatives wield “too much” influence in the GOP.

Yet older adults appeared most irked by the mingling of religion and politics. Only 18 percent of Americans age 65 and older said churches should endorse candidates, while roughly a third of voters under age 50 believed a church support for a candidate was appropriate.

The public is also increasingly split over whether they feel “discomfort” when politicians discuss religion in the sphere of public policy, as both Obama and McCain did at length Saturday.

Yet more Americans — half in fact — still say it does not bother them “when politicians talk about how religious they are.” Forty-six percent said they were offended.

American religiosity, however, remains no less prevalent. The public appears to continue to support expressions of faith by public figures while feeling increasingly uncomfortable when that faith falls into the sphere of politics.

The public believes that a president should have “strong religious beliefs.” Fully 72 percent say so today, a modest uptick since 2004 — including 85 percent of voters who attend church at least once a week and 66 percent of independent voters. Equally, only 29 percent of the public believes there is “too much” expression of religious faith by political leaders.

At the same time, the public’s perception of Democrats' unfriendliness to people of faith has significantly improved, though the issue persists.

Labels: abortion, Americans, Barack Obama, David Paul Kuhn, gay rights, John McCain, Pew Religion and Public Life Survey, politics, religion

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Friday, August 15, 2008

Hell: Some believe it exists, others fear it, many do not

Posted by Charles Honey | The Grand Rapids Press
August 09, 2008

Believers in hell decline

...for more and more Americans, hell is a myth. In a survey released this summer by the Pew Forum on Religion & Public Life, just 59 percent of 35,000 respondents said they believe in a hell "where people who have led bad lives, and die without being sorry, are eternally punished."

That's down from the 71 percent who said they believed in hell in a 2001 Gallup survey. And it is lower than the 74 percent who said they believe in heaven in the recent Pew poll.

The heaven-hell gap is reflected locally. In a 1999 Press survey of West Michigan residents, 84 percent said they believed in heaven compared to 72 percent for hell.

Skepticism about hell is growing even in evangelical churches and seminaries, says one local theologian.

"In a pluralistic, post-modern world, students are having a more difficult time with (the idea of) people going to hell forever because they didn't believe the right thing," says Mike Wittmer, professor of systematic theology at Grand Rapids Theological Seminary.

"That's the biggest question out there right now: 'Would God send someone to hell if they were someone as good as me, but didn't believe what I believe?' "

It was easier to believe in hell 20 years ago when missionaries tried to convert people in far-flung places, Wittmer says. In today's global village, many live next to good, non-Christian neighbors and wonder why an all-powerful, loving God wouldn't eventually empty out hell, Wittmer says.

"I've noticed in the last five years how that view is making inroads even in conservative churches, whereas five years ago it wasn't even uttered or discussed," he adds.

Americans' optimism and tolerance for diversity complements a growing view of God as benevolent, not judgmental, other experts say.

The believers

The Pew survey showed the biggest believers in hell are evangelical Protestants, African-American Protestants and Muslims. Sizable majorities of Jews, Buddhists and Hindus, as well as atheists, agnostics, and the rest of the unaffiliated, say they do not believe.

Islamic beliefs

At the Islamic Center and Mosque of West Michigan on Burton Street SE, Imam Sharif Sahibzada also listens for the devil's footsteps. Though faithfully following God, Sahibzada says he nevertheless fears hell.

Jewish viewpoint

Although many Jews believe in neither hell nor heaven, others have varied views of the afterlife, says Rabbi David Krishef of Congregation Ahavas Israel.

One is that souls go to a place called Gehenna, often translated as hell in the Bible. It is derived from a burning valley south of Jerusalem where garbage was dumped and children sacrificed. Their souls are purified in a kind of purgatory before most go to heaven, but some are so evil they are punished or utterly destroyed, Krishef says.

He tends to believe in the latter as the fate of unrepentant evil-doers such as Hitler, Osama bin Laden and Yigal Amir, the assassin of Israeli Prime Minister Yitzhak Rabin. In any case, the morality by which one lives is the key, he says.
Press Photo/Lance WynnCarmella Conway, 85, a Dominican Sister at Marywood Health Center, said she believes in a gracious God who relies on people to help save others from hell.

Helping others

How we live can keep a lot of people out of hell, if you ask Sister Carmella Conway.

She is a Grand Rapids Dominican Sister who spent 55 years teaching religion. She believes in a gracious God who relies on people to help save others from hell, both on earth and beyond.

"We can transform the world by helping others," Sister Conway says following a morning Mass at Marywood, the Dominican motherhouse. "We're kind of guilty if anybody goes to hell."

Starvation, war, lack of charity: These sins make life hellish for many, she argues. Between God's grace and people's faithful work, very few if any will go to hell, she says.

"I think we're going to be surprised when we get there," she adds with a smile.

So does Sister Marjorie Vangsness, 91, who flatly says she does not think about hell.

"I think about the fact God loves us unconditionally, and that God has given us union with God," says Sister Vangsness, a native of Iron Mountain who taught at Aquinas College. "I'm inclined to go along with those who think maybe there's nobody in hell, that God helps all of us to be with him."

Ultimately, we need to accept the mystery of life after death, she says. Sister Emma Kulhanek agrees, but is confident about where she will go.

"If we live as we can best live, then I'm going to heaven," says Sister Kulhanek, 78, a former teacher and principal. "There's a lot of pain just in this world. It's what we do with it that makes the difference."

-- The New York Times News Service contributed to this story

Labels: Americans, evangelicals, God, heaven, hell, Islam, Judaism, Pew survey, religion

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Thursday, July 17, 2008

Recent Poll Shows Christians Believe Religious Freedom is Crucial to Foreign Policy Issue

More than half of Christians in America believe religious freedom should be a high priority in crafting U.S. foreign policy, according to a recent Wilson Research Strategies survey commissioned by Open Doors USA.

“The persecution of Christians in the world today is on the rise, with an estimated 100 million suffering some sort of repression and even death for their faith,” said Carl Moeller, president and chief executive officer of Open Doors USA, a Christian ministry that has served persecuted Christians around the world for more than 50 years. “Open Doors commissioned this study to try to understand what Christians in America feel about religious freedom. Clearly, it is a priority.”

Fifty-four percent of U.S. Christians polled consider religious freedom an important issue in making U.S. foreign policy, according to the survey. This is an especially high priority with those who attend church most frequently (60 percent), compared with those Christians who never attend (40 percent).

The study shows that 96 percent of respondents believe strongly that religious freedom is a basic human right, and that more than eight in 10 believe it is a very important basic right. Those who feel most strongly about the issue are women who frequently attend church. Ninety-one percent believe it is a very important issue.

Respondents did not believe that direct intervention should form our religious freedom foreign policy. Instead, they favored the U.S. using more indirect policies, such as economic sanctions (20 percent) and diplomatic measures to pressure persecuting regimes rather than having the U.S. directly intervene.

“The findings of this study demonstrate that senators McCain and Obama must address the issue of religious freedom in their foreign policy positions if they are intent on winning the vote of faithful Christians,” said Moeller.

Geographically, the weakest support for religious freedom as a basic human right is in New England, with only 76 percent of respondents ranking it as very important, compared with Mountain States, where 9 out of 10 say it is very important.

Among Christian groups, the strongest support came from Baptists, non denominational/independent churches, Lutherans and charismatics. The weakest group support came from Catholics, Presbyterians and Episcopalians.

Of special interest is the finding that 98 percent of frequent listeners to Christian radio believe strongly that religious freedom is a basic human right.

Labels: Americans, Christianity, foreign policy, Open Doors USA, religious freedom, Wilson Research Strategies

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Tuesday, June 24, 2008

Believers see many paths to heaven

Most Americans believe in God but not dogma

By CATHY LYNN GROSSMAN • USA Today • June 24, 2008

Newly released data from a major survey find that most U.S. adults range far from knowing or caring about the distinctive teachings of their professed faith.

They believe overwhelmingly (92 percent) in God and 58 percent say they pray at least once a day. But when it comes to specific religions they're all over the map, say the latest data from the Pew Forum on Religion & Public Life.

Pew's U.S. Religious Landscape Survey questioned 35,000 Americans, nearly three in 10 of whom profess no religious identity but sometimes go to church. Most evangelicals, whose denominations teach that Jesus is the sole route to salvation, instead say people who have "led good lives" go to heaven. Only one in three Catholics say their church should preserve its traditional beliefs rather than change with the times or adopt modern practices.

Pew released demographic data in February from the survey, conducted in May through August 2007. This new installment focuses on questions about religious beliefs and practices, spiritual experiences, and views on society and politics.

Diversity and complexity

This analysis, based on a questionnaire that never mentions Jesus, portrays a nation of "free-flowing spirituality," said Pew Forum Director Luis Lugo, who finds the declining adherence to dogma "stunning."

When Green and Lugo factor in Pew's February findings that 44 percent of adults say they've switched to another religion or none at all, Lugo said, "You have to wonder: How do you guarantee the integrity of a religious tradition when so many people are coming or going or following ideas that don't match up?"

You can't, said the Rev. Frank Page, of Taylors, S.C., immediate past president of the Southern Baptist Convention, the nation's largest Protestant denomination.

Page said people don't know their faith because "Gospel, once clearly preached in virtually every Protestant church, is rarely heard in the 21st century. The number who teach a clear doctrinal Christianity are a minority today. How would people know it when they never hear about how to be saved?"
Individualism vs. church

Cardinal Francis George, archbishop of Chicago and president of the U.S. Conference of Catholic Bishops, sees in the numbers that Catholics, like everyone else, are shaped by an individualistic culture. "People are trained to trust only their own spiritual experience," he said.

Labels: Americans, Cathy Lynn Grossman, church, Pew Forum on Religion and Public Life, religion, spirituality, U.S. Religious Landscape Survey

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Friday, June 20, 2008

Pew Forum on Religion & Public Life to Release Part II of U.S. Religious Landscape Survey

Posted : Thu, 19 Jun 2008
Author : Pew Forum on Religion and Public Life

Study details Americans' religious beliefs and behaviors as well as their social and political attitudes

WASHINGTON, June 19 /PRNewswire-USNewswire/ -- In a noon EDT conference call for journalists on Monday, June 23, 2008, the Pew Forum on Religion & Public Life will release the second report of a landmark survey that examines the tremendous diversity of Americans' religious beliefs and practices as well as their social and political views. This new analysis follows the first report of the U.S. Religious Landscape Survey, which was published in February 2008 and detailed the size and demographic characteristics of religious groups in the U.S.

Based on interviews conducted in English and Spanish with a representative sample of more than 35,000 adults, part two of the Landscape Survey includes a wealth of information on the religious beliefs and practices of the American public. It also explores the social and political attitudes of religious groups, including groups that are as small as three-tenths of 1 percent of the adult population.

Topics explored in the report include the importance of religion in people's lives; belief in God and the afterlife; attitudes toward the authority of sacred writings; frequency of worship attendance, prayer and meditation; and views of religion and morality, among others. The report also examines ideological and partisan orientation; attitudes on abortion, homosexuality, evolution and other social issues; views on helping the needy, the environment, and the size and proper role of government; and opinions on foreign affairs.

Subsequent releases will include a re-contact survey that delves deeper into religious-political identity, issues related to conversion and attitudes towards religious pluralism in America.

Labels: afterlife, Americans, God, morality, Pew Forum on Religion and Public Life, prayer, religion, social issues

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Friday, May 23, 2008

With age come happiness and improved self-esteem

By Richard Griffin/Growing Older
Mon May 19, 2008

Happiness, it turns out, increases with age.
At least, that’s what a new study has found. Older people are happier than any other age group.

And the main reason why this holds true? According to what Professor Yang Yang, the study’s leading researcher, has told Reuters News Service, it’s largely due to an increase in self-esteem.

She also found that “happiness in later life is closely related to early-life conditions and formative experiences.”

You may have your doubts, but the study looks solid. It comes from the University of Chicago and is based on surveys of Americans conducted over a 30-year period.

The researchers interviewed between 1,500 and 3,000 people each year. So the findings do not rest on a slim sample.

That it began three decades ago suggests that happiness has been a subject of interest for a lot longer than one might have thought. I had considered it something of a fad that sprouted only recently.

For the past few years, it has been of serious interest to social scientists, part of the so-called Positive Psychology movement.

Defining happiness, however, turns out to be difficult.
Tal Ben-Shahar, who teaches a course about happiness to packed rows of Harvard undergrads, sees it as a combination of pleasure and meaning. For him, you need both to make you happy.

In his delightful book “Stumbling on Happiness,” another Harvard psychologist, Daniel Gilbert, writes: “The you-know-what-I-mean feeling is what people ordinarily mean by happiness.”

He then shows in detail how the subject is a lot more complicated than this definition (and this column) might lead you to believe.

The findings of the Chicago researchers run counter to received opinion. Left to themselves, most Americans might have classified old people as basically unhappy. Don’t they have to put up with a lot more grief than young people?

Though not myself a researcher, I judge these findings consistent with experience of many of my age peers. An oft-repeated sentiment that one hears from people from 30 on up: I wouldn’t ever want to go through my 20s again.

(Incidentally, that is not a sentiment I exactly share. I would welcome another shot at it. Of course, this time I would get it right.)

In my more rational moments, however, I do relate to the findings of the survey. My happiness quotient has indeed increased, and I now claim higher marks than previously.

For fear this be mere grade inflation, however, let me qualify this claim. Almost surely, my current happiness will undergo serious tests and resulting ups and downs. I fully expect things to go wrong.

But that belongs to the uncharted future. The present looks quite good to me, despite the ongoing chagrin I harbor over many events. The damage the neo-cons have done to this country, for example. And the grief I feel for the people of Burma/Myanmar, of China, and those living in other parts of this troubled world.

Like many others among my age peers, I got off to a good start with happiness. One of the first things I read as a child came in Sunday school from a little book full of questions and answers.

The second question asked why God made me.
And the answer, if I may here abridge the words a bit, told me it was for me to be happy.

Of course, the slings and arrows of actual living tend to weaken our hold on happiness. Life surprises us with unexpected blows that move us off course. The deaths of dear ones, for example, make happiness sometimes feel remote.

But, even then, self-esteem continues to promote happiness. That means openness to loving and being loved. And that loving begins with loving yourself and being ready to forgive and be patient with yourself.

As suggested above, I think that spirituality promotes happiness. Among human goods, having an interior life rich in spirit surely deserves a high rank.

Among other ingredients for happiness, one of the most important is being at peace with others. It astonishes me how many people are at odds with their relatives or former friends and associates.

It is hard to imagine anyone being happy without a sense of humor. Unless you can laugh at certain human predicaments, you will almost surely become unhappy.

Closely related to a sense of humor is a sense of perspective. If every little happening can upset you, how in the world can you stay even reasonably happy?

Do something for other people. Almost by itself, I have found, being willing to reach out to others will promote happiness. Even if you are largely incapacitated, a word or gesture directed toward another person has the potential to make you feel better.

Finally, writing makes me feel happy. You may not feel the same way about this activity but to make something — a sweater, a bookshelf, a garden — can prove a powerful source of happiness.

Richard Griffin of Cambridge is a regularly featured columnist in Community Newspaper Company publications. He can be reached by e-mail at rbgriff180@aol.com or by calling 617-661-0710.

Labels: Americans, God, happiness, humor, meaning, Richard Griffin, self-esteem, spirituality, survey, Yang Yang

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70 percent of Americans find divorce 'morally acceptable', says Gallup survey

Wednesday, May 21, 2008

An alarming 70 percent of Americans now believe that divorce is “morally acceptable,” according to a recent poll by Gallup’s 2008 Values and Beliefs survey.

The new figure – the highest on record – represents an 11 percent increase from just 7 years ago and a 3 percent increase from 2 years ago. Only 22 percent of Americans said they believed divorce was “morally wrong,” according to the results.

The acceptability of divorce among Americans was ranked higher than all of the other 16 ethical issues surveyed – including the death penalty, gambling, pre-marital sex, homosexuality, abortion and medical research on animals. Additionally, divorce has risen faster in moral acceptability among Americans than any of the other ethical issues.

Although the recent results revealed that the acceptability of divorce has risen steadily to the point where it is now “morally acceptable by a majority of nearly every major demographic category of Americans,” respondents who identified themselves as “conservative,” “religious,” or over 65 years in age were more likely to say that divorce was “morally wrong.”

Respondents who identified themselves as “liberals,” “independents,” and “non-religious,” on the other hand, registered the highest number of responses that said divorce was “morally acceptable.” Nearly 91 percent of those who said religion was “not very important” in their lives said divorce was “morally acceptable,” according to the results.

While the recent poll reveals a steady and alarming rise in the acceptability of divorce, more than 70 percent of Americans continued to rate suicide, cloning humans, polygamy, and “married men and women having an affair” as “morally unacceptable.”

The Gallup poll results were based on telephone surveys of over 1,000 adults.

Aaron Leichman
Christian Post Reporter

Labels: Aaron Leichman, Americans, divorce, Gallup Poll, morality

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Friday, May 16, 2008

Christians in Politics: Too Much or Too Little?

By Richard Land
Christian Post Guest Columnist

Over the past few weeks, a national polling firm for LifeWay Research and the Ethics & Religious Liberty Commission conducted a survey asking Americans to respond to this statement: “I am concerned that at times Christians are too involved in politics.”

The results were quite informative. The majority of Americans (52%) either “strongly disagree” (32%) or “somewhat disagree” (20%) with the statement. Even larger majorities of faith-affiliated Americans disagreed with the statement. When researchers asked Americans who attended religious services of any faith at least once a week, disagreement with the statement was even higher, with 65% indicating they were comfortable with Christians being involved in politics, and only 21% expressing varying discomfort with Christians’ political activity.

Those who self-identify themselves as “born-again,” “evangelical,” or “fundamentalist” expressed the highest level of disagreement (72%) with the assertion that “at times Christians are too involved in politics” with only 27% telling pollsters they agreed (“strongly” or “somewhat”) with the statement.

These results do not surprise me at all. They underscore and reinforce the feedback I receive on a consistent basis from grassroots Christians of all perspectives, particularly conservative Christians – Catholic and Protestant.

These polling results suggest that those pundits, analysts, and religious leaders that tell us that people of faith are disillusioned with politics and public policy need to get out more and talk with the people who actually go to churches, mosques, synagogues, and temples. If they did, they would find that the people who most often attended religious services disagree with their assessment by an almost two to one margin, 65 percent to 31 percent. On a more personal note, among Southern Baptist pastors who were asked the question of whether “at times, Christians are too involved in politics”, two thirds of them either “strongly disagreed” (41%) or “somewhat disagreed” (26%).

When people of faith enter the political process they should always understand that their ultimate allegiance is to the Almighty, not any ideology or party. People of faith have an obligation to be involved as “salt” and “light” in the world, and that includes “politics.” They should be voting their values, beliefs, and convictions, based on their understanding of the imperatives of their faith.

This column originally published at Casting Stones, a blog hosted by Beliefnet.com.

Labels: Americans, Christian, LifeWay Research, politics

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Monday, March 31, 2008

A God of War? Presidential Faith and U.S. Foreign Policy

By Lyn Boyd-Judson

The religious values held by George W. Bush have undoubtedly informed his foreign policy decisions. This simple fact should give every American voter pause.

For the past eight years, many like-minded Americans have rejoiced in the current president's conservative Christian worldview and its foreign policy consequences, rather than recognizing that this worldview is a profoundly disturbing element of his presidency. They take comfort in the belief that their president receives God's guidance in political matters, both domestic and foreign. Their logic is that if good and evil exist in our world, the tension between the two manifests in the political realm and plays out in our foreign policy.

In contrast, those Americans - both secularists and liberal Christians - who find the current president's claims of divine guidance profoundly disturbing argue that one of the key principles on which the U.S. was founded is freedom from religion in state institutions. They argue that the founding fathers were deists who advocated a natural religion based on human reason rather than divine revelation. They understand that one's religious beliefs or worldview can never truly be divorced from decision-making, but they also hold that these religious assumptions should constantly be re-evaluated by rational and factual criteria when applied to matters of state. So when it is reported that President Bush says he receives divine guidance on matters of U.S. foreign policy - for instance, that God told him to invade Iraq? - these Americans believe that all citizens, Christian or otherwise, should be profoundly disturbed, because an unjust war can never be a divine war.

This contrast between American Christian worldviews is starkly apparent in the recent media reports of controversial comments made by religious leaders connected to the current presidential candidates. Barack Obama's former pastor, Rev. Jeremiah Wright, has made inflammatory remarks about the U.S. government, suggesting that the U.S. is racist on the home front and that its foreign policy is unjust, aggressive and foments Islamic terrorist attacks on U.S. citizens. John McCain has close ties to pastors Rod Parsley and John Hagee. Parsley has claimed that Islam is a false religion that America should destroy, and John Hagee has called for bombing Iran to hasten the Christian apocalypse.

Several political pundits describe the current politico-cultural divide in the U.S. as a rift between God-fearing Christians and "secular" (read atheist) liberal intellectuals from (pick your coast). Of course, this distinction is inaccurate and misleading. The divide in American political culture over God is not so much about whether Americans believe in God as it is about how the 90 percent of Americans who believe in God? want to define his purpose in our political world. In this sense, the divide in American political culture over a presidential God is an argument between the politically left-leaning Christian who embraces a God of peace, inclusiveness, forgiveness and social justice, and the politically right-leaning Christian who embraces a God Almighty whose main attributes are judgment, the strength to vanquish enemies, and the righteous impulse to devalue - even destroy - all things not Christian. Again, which presidential God will shape the foreign policy decisions made in the Oval Office?

As Americans, regardless of our religious beliefs or political commitments, it is our duty as voters to reflect deeply on what we value in foreign policy initiatives, why we hold these values, and how we express them in the public sphere. We need reasonable voices speaking to reconcile the factions in the religio-political divide - a divide not over whether a candidate knows God, but over how Americans want to define the role of a candidate's God in a president's foreign policy. While religious values can certainly inform our moral impulses, the distinction between an exclusive or inclusive God is where war and peace often hang in the balance.

Labels: Americans, Barack Obama, Christianity, George Bush, John McCain, Lyn Boyd-Judson, politics, religion, war

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Thursday, March 20, 2008

Book Review: How did we become so anxious?

by Judith Timson
March 18, 2008

In her compulsively readable new book, A Brief History of Anxiety (Yours & Mine), Toronto author Patricia Pearson reports that more than 40 million Americans suffer from anxiety.

Ms. Pearson herself has battled her way back from debilitating anxiety attacks, one of which involved frantically ordering crates of freeze-dried vegetables in case the pandemic flu hit and there was no fresh food available.

After reading her book, rich in humour and insight, I came to the grateful conclusion that I was (barely) within the normal range of anxiety. I know people who are not so lucky, burdened with clinical anxiety that inhibits their lives.

But how did we all get so anxious? It can't all be from watching CNN.

Ms. Pearson thinks anxiety is spreading through our culture because "we need, on a collective, cultural and spiritual level, to grow." There's also the matter of control - we wish desperately to control what is going to happen to us, and if modern life has rammed home anything to us, it is that we have little control.

Workplace angst is a major component of this modern condition. Julie McCarthy, a professor of organizational behaviour at the Rotman School of Management, says new statistics show that "in North America, 25 per cent of workers feel anxious most days in a week and that 44 per cent are anxious about losing their jobs."

I can believe that. Our jobs are insecure, the demands of new technologies are overwhelming and our bosses, suffering from bottom-line anxiety themselves, just aren't very nice to us any more. Hence the feeling of working throughout the day with your stomach clenched.

Of course the flipside of workplace anxiety involves workaholics using their jobs to keep all their other anxieties at bay. Self-medication through BlackBerry use. If I'm at work, the feeling goes, I can control the universe. If I'm at work, I don't have to be thinking about all the other things in my life that make me anxious.

But it's the kids I'm really worried about.

Ms. Pearson argues that anxiety in young adults is about the search for emotional attachment, but my guess is that low-grade (and not clinical) anxiety is exacerbated by a number of factors - including seeing their parents worried about money, work and health all the time, not to mention transmitting a hyper-realized state of global anxiety (cyber-terrorist attacks, anyone?). Children's anxiety can also be heightened by overweening parenting. (I shudder when I remember how overprotective I was of my children, "streetproofing" them into such paranoia that they probably thought they were living in a Martin Scorsese movie).

And certainly there's the foreboding sense many kids of all ages have that they simply have to succeed. Or else. A long-time philosophy professor told me he has never seen such driven students as the ones today: "They know that the world is no longer their oyster, that they can't depend on it to validate them, and that they have to differentiate themselves."

It's no wonder, then, with all this anxiety, that people young and old are desperate for ways, pharmaceutical and otherwise, to calm down and cope.

Ms. Pearson, having given up on medication, hints that visiting her local church is doing her a world of good. Others look to yoga and its calming properties, and there are lineups to get into "mindfulness programs," which teach people how to find the "stillness" at the centre of their beings.

The birth of anxiety as the disease of our times has actually been a progression from the paranoia of the 1960s, which became the depression of the 1980s and 1990s, and is now presenting as anxiety in the 21st century. What's next?

It would be nice to think that all our relaxation techniques will eventually pay off, that serenity will rule and the calm will inherit the earth.

Labels: A Brief History of Anxiety, Americans, anxiety, children, church, control, Judith Timson, Patricia Pearson, workers

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Tuesday, March 11, 2008

American faith: A work in progress

American faith: A work in progress
Politics and a new view of morality have radically altered the religious landscape.

By Stephen Prothero

Numbers lie, but they also tell tales, untrustworthy and otherwise. So the key question stirring around the much discussed U.S. Religious Landscape Survey released in late February by the Pew Forum on Religion & Public Life is what tale does it tell about the religious state of the union.

For some, the story of this survey, based on interviews in multiple languages with more than 35,000 U.S. adults, is the strength of American religion.

Not too long ago, I wrote that American atheism was going the way of the freak show. As books by Christopher Hitchens and other "new atheists" climbed the best-seller lists, I caught a lot of flak for that prophecy. But atheists make up only 1.6% of respondents to this survey. And 82% of respondents report that religion is either somewhat or very important in their lives.

Others find in this new data a nation of religious shoppers: 44% of the Americans surveyed have traded in their original religious home for another. Apparently, the grass is also greener at the church, synagogue or mosque next door.

Still others, noting that only 51% of Americans describe themselves as Protestants, see Protestantism teetering on the verge of becoming a minority.

Catholicism is at least by some readers of the tea leaves in trouble, too, now that ex-Catholics constitute 10% of the population.

Diminished safeguards

The tale I take away from this study is that shifts in the political and moral winds are transforming American religion. Many believe that the Founders separated church and state in order to save the federal government from the interference of overzealous ministers. Not so. The purpose of the First Amendment's establishment clause — which prohibits the federal government from passing laws that favor any one religion (atheism included) — was to safeguard religion against the encroachment of politics. And this new survey suggests that those safeguards are, well, going the way of the freak show.

The key subplot here is the rise of "nones," a category growing faster than any other religious group. Of all adults in the USA, 16% say they are religiously unaffiliated, while 7% were raised that way. Moreover, 25% of younger Americans (ages 18-29) report no religious affiliation at all.

It is important to emphasize that this march of the "nones" is by no means beating the drums for the old secularization thesis, which posited that as societies embraced modernization they would shun God. This is because many "nones" are quite religious. In fact, many Americans refuse to affiliate with any religious organization not because they do not believe in God but because they believe in God so fervently that they cannot imagine any human institution capturing the mysteries of the divine. In this study, only about a quarter of all "nones" call themselves atheists or agnostics. In other surveys, about half the unaffiliated typically affirm the Christian God.

Two related factors seem to be at play in the rise of the "nones": a decline in the stigma of being a religious free agent, and an increase in the stigma of being a church member. According to Darren Sherkat, a professor of sociology at Southern Illinois University who has written widely on religious demographics, Americans have long "overconsumed religion because of social constraints." It used to be that you were considered a bad citizen, a bad marriage prospect and a bad employee if you didn't show a little faith in faith. And plainly it is still imperative for presidential candidates to pledge their allegiance to God as well as flag. But in recent years, the moral failings of Ted Haggard, John Geoghan and other men of the cloth have been broadcast from National Public Radio to YouTube. As the almighty have fallen, atheists have felt empowered to stand up and ask whether religion really is any sort of guarantor of moral behavior. What is so moral about affiliating with gay-bashing gay evangelists or pedophilic priests?

Plainly, the Republican Party gained ground over the past quarter-century by attaching itself to family, morality and God, even as the Democratic Party lost ground by focusing on such matters as rights and reason. In the process, the Republicans became the party of God and the Democrats the party of secularism — not a good strategy for the Democratic Party in a country where 96% of voters believe in God. So Sens. Barack Obama and Hillary Clinton are both taking pains to pitch their party as a party of prayer and piety.

Even so, for much of the past generation, "Christian" and "conservative" have seemed to be interchangeable terms. It should not be surprising if at least some on the left who once upon a time might have described themselves as "Christians" have decided to jettison that affiliation for political reasons. Such reasons, it should be emphasized, are basically the same ones why so many Europeans have divorced themselves from their country's established churches: because the marriage of a given church with a particular political regime is never eternal, and when it ends it leaves a lot of angry children in its wake.

Customized religion

Another story buried in the data of this new survey is the power of evangelical Protestantism, and particularly non-denominational churches. Of those surveyed, 44% called themselves "born again" or "evangelical" Christians, and among religious options non-denominational Protestantism is one of the fastest growing.

The story behind the numbers of this latest survey is not that religion is in trouble. It is that religion is morphing into something new. Faith is becoming more political. But it is becoming more personal at the same time.

Stephen Prothero is the Chair of the Department of Religion at Boston University. He's also the author of Religious Literacy: What Every American Needs to Know — And Doesn't.

Labels: Americans, Christian, evangelicals, faith, Pew Forum on Religion and Public Life, Stephen Prothero, U.S. Religious Landscape Survey, unaffilIiated

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Saturday, March 01, 2008

Pew religion survey a fascinating read

February 28, 2008

BACKGROUND:
• The Pew Forum on Religion & Public Life released a comprehensive study of religion in America this week.

CONCLUSION:
The survey found a sizeable number of American adults are engaged in a religion that is different than how they were raised as children.

Anyone who has spent time walking through a shopping mall of late doesn't need to be convinced that we live in a nation of shoppers – even in today's challenging economy.

The fact that a growing number of Americans also are shopping for a different religion might come as more of a surprise.

That was the conclusion of a fascinating study released earlier this week by the Pew Forum on Religion & Public Life, a nonpartisan organization based in Washington, D.C., that studies the relationship between religion and public affairs.

The headline that emerged from the U.S. Religious Landscape Survey is that 28 percent of Americans – more than one out of every four – no longer observes the faith of their childhood. If you draw a distinction among the various Protestant denominations, that figure jumps to 44 percent.

The study also found that the fastest-growing group is unaffiliated (+9 percent to 16 percent), the fastest-shrinking group is Catholic (-8 percent to 24 percent), and that Protestants make up the largest group at 51 percent (-3 percent). In the 1970s, Protestants made up nearly 70 percent of the U.S. population.

The extensive study was based on a national survey of 35,000 adults conducted between May 8 and Aug. 13 of 2007. The report also used data from a 2007 survey of American Muslims that it conducted in partnership with its sister organizations under the umbrella of the Pew Charitable Trusts.

Here's how religious affiliations broke down by the numbers:

-Christian (78.4 percent): Protestant (51.3 percent), Catholic (23.9 percent), Mormon (1.7 percent), Jehovah's Witness (0.7 percent), Orthodox (0.6 percent) and other Christian religions (0.3 percent).

-Other religions (4.7 percent): Jewish (1.7 percent), Buddhist (0.7 percent), Muslim (0.6 percent), Hindu (0.4 percent) and other world religions (less than 0.3 percent).

-Unaffiliated (16.1 percent): Nothing in particular (12.1 percent), agnostic (2.4 percent) and atheist (1.6 percent). Another 0.8 percent responded "don't know/refused."

The Pew Forum's Web site (http://religions.pewforum.org) contains numerous tools that allow you to examine the religious composition of the country, a further breakdown by state and demographic characteristics of each group.

So what does this all mean?

Plenty, according to Michael Lindsay, assistant director of the Center on Race, Religion and Urban Life at Rice University.

"Religion is the single most important factor that drives American belief attitudes and behaviors," Lindsay told The New York Times. "It is a powerful indicator of where America will end up on politics, culture, family life. If you want to understand America, you have to understand religion in America."

The Pew survey goes a long way in trying to do just that.

Labels: Americans, Pew Forum on Religion and Public Life, religion

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Monday, February 25, 2008

Many Americans switch religious denominations, study finds

In a landmark survey, the Pew Forum on Religion and Public Life finds a new religious landscape in America.

By Jane Lampman | Staff writer of The Christian Science Monitor
from the February 26, 2008 edition

Page 1 of 2 - Please click on external source for complete article

Reporter Jane Lampman talks about the results of a new survey on religion in America.A panoramic snapshot of American religious life in 2008 reveals an extraordinary dynamism that is reshaping the country's major traditions in historic ways.

Almost half of Americans have moved to a different religious denomination from that in which they were raised, and 28 percent have switched to a different major tradition or to no religion (i.e., from Roman Catholic to Protestant, Jewish to unaffiliated).

The fluidity is combining with immigration to spur dramatic changes in the religious landscape. Protestantism appears on the verge of losing its majority status. The number of "unaffiliated" Americans has doubled, to 16 percent. One-third of Catholics are now Latino and the religion is depending on immigration to maintain its share of the population.

These shifts are captured in a survey released Monday by the Pew Forum on Religion & Public Life.

"The extent of change in the American religious marketplace is remarkable," says Luis Lugo, the Pew Forum's director, in an interview. "Everyone is losing, and has difficulty retaining childhood members, but everyone is also gaining."

The report is the first of three that Pew will release this year from a path-breaking survey of the US religious landscape. Based on interviews in English or Spanish with a representative sample of 35,000 adults, it describes America's religious composition and the changes under way. Later this spring, the second report will analyze Americans' beliefs and practices, and the third, their social and political values.

The movement between churches and denominations is not new, but the report documents its remarkable scope. "Religious fluidity is part of a larger picture of fluidity in American life generally," says Wade Clark Roof, author of "Spiritual Marketplace" and professor at University of California at Santa Barbara. "You can read this as 'It's what America is about – we choose.... The downside is enormous instability, lack of grounding, wandering in the wilderness."

Observers point to many reasons for the shifts. People may change churches because they relocate to a part of the country where different denominations predominate, or they may prefer another style of worship. Whatever the reasons, the survey reveals some clear winners and losers.

Protestantism, which has shaped American identity for generations, may soon become a minority faith. In the 1980s, 65 percent of Americans called themselves Protestants; today that number is down to 51 percent. Only 43 percent of those aged 18-29 say they are Protestant.

Much has been written about the declines in mainline churches. But in comparing the current religious affiliation of adults with their childhood affiliations, the survey found a net loss of 3.7 percent for Baptists (Baptists account for one-third of all Protestants and nearly two-thirds of black Protestant churches.)

Labels: Americans, Jane Lampman, Pew Forum on Religion and Public Life, protestants, religion, unaffilIiated

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Thursday, February 21, 2008

U.S. Religious Landscape Survey

MEDIA ADVISORY – FOR PLANNING PURPOSES ONLY
Tuesday, Feb. 19, 2008

CONTACT: Robbie Mills, rmills@pewforum.org, 202-419-4564

Pew Forum on Religion & Public Life to Release
U.S. Religious Landscape Survey
reli

Study shows most detailed estimates to date of the size and demographic characteristics of religious groups in the Unites States

WASHINGTON – In a noon conference call for journalists on Monday, Feb. 25, 2008, the Pew Forum on Religion & Public Life will release the first report of a landmark survey that details the religious affiliation of the American public and explores the remarkable dynamism taking place in the U.S. religious marketplace.

Based on interviews conducted in English and Spanish with a representative sample of over 35,000 adults, the survey includes detailed information on religious affiliation and provides estimates of the size of religious groups that are as small as three-tenths of 1 percent of the adult population. The report also describes changes in religious affiliation and analyzes the relationship between religious affiliation and various demographic factors, including age, ethnicity, nativity, educational and income levels, gender, family composition and regional distribution (including state breakdowns).

Subsequent releases will include analyses of the survey’s findings on Americans’ religious beliefs and practices as well as their social and political views.

TELEPHONE NEWS CONFERENCE

WHO: Luis Lugo, Director, Pew Forum on Religion & Public Life

John Green, Senior Fellow, Pew Forum on Religion & Public Life

Greg Smith, Research Fellow, Pew Forum on Religion & Public Life

WHEN: Monday, Feb. 25, 2008, noon EST

RSVP: Email Robbie Mills at rmills@pewforum.org to reserve your place

HOW: To join the telephone press conference:

U.S. Participants: Dial: 800-894-5910 or 785-424-1052

Labels: Americans, Pew Forum on Religion and Public Life, religious identity, religious practice

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Saturday, February 16, 2008

Religion colors Americans' views of nanotechnology

Posted in: Science nanotechnology Religion

Is nanotechnology morally acceptable? For a significant percentage of Americans, the answer is no, according to a recent survey of Americans' attitudes about the science of the very small.

Addressing scientists here today (Feb. 15, 2008) at the annual meeting of the American Association for the Advancement of Science, Dietram Scheufele, a University of Wisconsin-Madison professor of life sciences communication, presented new survey results that show religion exerts far more influence on public views of technology in the United States than in Europe.

"Our data show a much lower percentage of people who agree that nanotechnology is morally acceptable in the U.S. than in Europe," says Scheufele, an expert on public opinion and science and technology.

Nanotechnology is a branch of science and engineering devoted to the design and production of materials, structures, devices and circuits at the smallest achievable scale, typically in the realm of individual atoms and molecules. The ability to engineer matter at that scale has the potential to produce a vast array of new technologies that could influence everything from computers to medicine. Already, dozens of products containing nanoscale materials or devices are on the market.

In a sample of 1,015 adult Americans, only 29.5 percent of respondents agreed that nanotechnology was morally acceptable.

In European surveys that posed identical questions about nanotechnology to people in the United Kingdom and continental Europe, significantly higher percentages of people accepted the moral validity of the technology. In the United Kingdom, 54.1 percent found nanotechnology to be morally acceptable. In Germany, 62.7 percent had no moral qualms about nanotechnology, and in France 72.1 percent of survey respondents saw no problems with the technology.

"There seem to be distinct differences between the United States and countries that are key players in nanotech in Europe, in terms of attitudes toward nanotechnology," says Scheufele.

Why the big difference?

The answer, Scheufele believes, is religion: "The United States is a country where religion plays an important role in peoples' lives. The importance of religion in these different countries that shows up in data set after data set parallels exactly the differences we're seeing in terms of moral views. European countries have a much more secular perspective."

The catch for Americans with strong religious convictions, Scheufele believes, is that nanotechnology, biotechnology and stem cell research are lumped together as means to enhance human qualities. In short, researchers are viewed as "playing God" when they create materials that do not occur in nature, especially where nanotechnology and biotechnology intertwine, says Scheufele.

He conducted the U.S. survey with Arizona State University (ASU) colleague Elizabeth Corley under the auspices of the National Science Foundation-funded Center for Nanotechnology in Society at ASU.

The moral qualms people of faith express about nanotechnology is not a question of ignorance of the technology, says Scheufele, explaining that survey respondents are well-informed about nanotechnology and its potential benefits.

"They still oppose it," he says. "They are rejecting it based on religious beliefs. The issue isn't about informing these people. They are informed."

The new study has critical implications for how experts explain the technology and its applications, Scheufele says. It means the scientific community needs to do a far better job of placing the technology in context and in understanding the attitudes of the American public.-University of Wisconsin-Madison

Labels: Americans, Center for Nanotechnology in Society, Dietram Scheufele, Europeans, morality, nanotechnology, religion

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Friday, February 08, 2008

Bishops Tell Christians to Give Up Some Carbon for Lent

By Alexis Madrigal February 07, 2008

Two Church of England Bishops want their followers to join them in a "Carbon Fast" for Lent, the 40 day period in which many Christians abstain from eating or imbibing some favored item.

But really the plan is closer to a carbon diet than a fast. According to the UK's Independent, those joining the fast will, among other carbon-cutting tips, "be asked to remove one lightbulb from a prominent place in the home and live without it for 40 days."

The bishops green stance is not about protecting the environment, per se, but rather a call to lessen global warming's impact on the residents of third-world nations.

"It is the poor who are already suffering the effects of climate change. To carry on regardless of their plight is to fly in the face of Christian teaching," James Jones and Dr. Richard Chartres, bishops of Liverpool and London, respectively, said in a statement. "There’s a moral imperative on those of us who emit more than our fair share of carbon to rein in our consumption."

Those words would be music to the ears of environmental folks here in the States who have long held skeptical hopes that Christians, particularly evangelicals led by Richard Cizik, would become a potent new constituency in an emerging climate change political coalition.

But pro-environmental evangelical “calls to action” in February 2006 and January 2007 haven't seemed to make much of an impact on the mass of US evangelicals, at least according to a 2007 survey released by the Christian consulting firm, The Barna Group.

One thousand random US adults were asked the question, “Think about how you would like the United States to change within the next 10 years…” and given a wide variety of areas of concern they’d like to improve including the reliability of news coverage, national security in the US, and the health of Christian churches. Among the total survey group, 60% of people felt that “investment in environmental protection” should be a top priority. But those meeting “born-again criteria” felt differently:

Evangelicals stood out regarding their views on the environment. Only 35% said that protecting the environment should be a top priority - the lowest score recorded among any of the 80 subgroups studied.

Even though the Barna survey's phrasing seems destined to draw negative reactions with the inclusion of the they’ll-raise-your-taxes codephrase “investment,” it still doesn't begin to explain evangelical distaste for environmental issues evidenced in the results.

It's clear that here in the States, we have a long way to go before mainstream Evangelicals are willing to do anything green, even if some other polls show less disheartening results (pdf).

Labels: Americans, Barna Group, carbon fast, Christian, evangelicals, global warming, Lent

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Wednesday, February 06, 2008

Book Review: DO YOU BELIEVE? CONVERSATIONS ON GOD AND RELIGION

DO YOU BELIEVE?
CONVERSATIONS ON GOD AND RELIGION
By Antonio Monda;
translated from the Italian by
Ann Goldstein
Vintage Books, 178 pages, $12.95
How artists & intellectuals view God

Reviewed by Cynthia D. Bertelsen

Born from a survey conducted in 2003 for La Repubblica newspaper, Do You Believe? Conversations on God and Religion contains brief interviews with members of America’s intelligentsia about “religion’s central place in existence.” The premise is promising, if these people are indeed those who subtly and subliminally shape America’s thought processes. Antonio Monda, a cultural critic and writer for the Italian publications La Repubblica and La Revista dei Libri, teaches at the Kanbar Institute of Film and Television, Tisch School of the Arts, in New York City. A traditional Catholic, Mr. Monda states in his introduction that, “from the perspective of my own religion [Catholic, apostolic, Roman], I’ve always found less than convincing the position of those who recognize the existence of God and the divinity of Christ but dispute (or even have contempt for) the church.”

In Do You Believe? Mr. Monda works with a somewhat skewed sample, since he personally knows most of the final 18 interviewees. The interviews are arranged alphabetically by last name. The list includes Paul Auster, Saul Bellow, Michael Cunningham, Nathan Englander, Jane Fonda, Richard Ford, Paula Fox, Jonathan Franzen, Spike Lee, Daniel Libeskind, David Lynch, Toni Morrison, Grace Paley, Salman Rushdie, Arthur Schlesinger Jr., Martin Scorsese, Derek Walcott and Elie Wiesel. Several others whom he asked to participate declined to be included in the book. Mr. Monda names no names, so the reader has no idea who self-selected themselves out of the sample.

The breakdown of religious affiliation among the interviewees is five Jews, one Catholic, five Protestants, three agnostics, three atheists and one Muslim verging on atheism.

Aside from the major question -- “Do you believe in God?” -- the questions asked of each interviewee vary widely, with a few exceptions. Mr. Monda asks most of the interviewees to comment on Dostoevsky’s statement, from The Brothers Karamazov, “If God doesn’t exist, then everything is permitted.” And several writers cite the work of Flannery O’Connor in response to another of Mr. Monda’s inquiries, “Are there writers who have confronted religious subjects whom you admire?” In response, only Mr. Rushdie mentions one of the people Mr. Monda includes in this book, Saul Bellow. Mr. Monda asks a majority of the interviewees to comment on their religious education and upbringing.

Some of the most intense interviews are those with film directors Spike Lee, David Lynch, Martin Scorsese, actress Jane Fonda, and Elie Wiesel, the writer/philosopher and Holocaust survivor. Mr. Wiesel says, as does Mr. Monda at the beginning of the book, that, “In the end, the existence of God is the only true problem, in which all other problems are subsumed and minimized. At times, I think that we are always talking about God without realizing it.”

Mr. Monda reflects his personal beliefs in the question that he shoots back to Mr. Lynch, “What about that is different from St. Augustine’s ‘Noli foras ire, in te ipsum redi, in interiore homine habitat veritas (‘Go not about, retire within: Truth dwells in the inner man.’)?” Mr. Lynch replies, “Transcendental meditation is a mental technique that I practice twice a day; it allows each human being to dive into his own ego and reach pure consciousness and pure happiness. In St. Augustine, on the other hand, it’s all closely tied to Christian revelation.”

The interview with the late Grace Paley makes for diverting reading. The writer, an atheist, turns the tables on Mr. Monda, quizzing him about his beliefs even as he is trying to ask her about her own. “Do you think you are happier than I am?” she asks Mr. Monda. Ms. Paley’s parents were atheistic Jews from Russia, and while the 83-year-old writer tells Mr. Monda she has no longing for religion she mentions that in the last 10 years she’s started attending a synagogue in Vermont, not for religious reasons but to connect to her community.

There are intriguing moments in these interviews. But Mr. Monda’s goal -- to illustrate how religion and spirituality, or the lack of it, permeates the work of major players in America’s cultural life -- falls short. As a European, Mr. Monda is accustomed to intellectuals shaping public opinion. But the days when books, magazines and newspapers heavily molded American political thought and public opinion seem far away. Today Internet blogs, talk radio, television, music and film generally crowd out print media in terms of the general public’s choices for information.

Do You Believe? presents a number of important questions that individuals and discussion groups could use to explore their own thoughts on the subject of belief. But the one- or two-sentence answers given to these deep questions may fail to satisfy readers looking for something more profound. The brevity of the book and the large number of interviewees precludes the depth that a topic like God and religion demands. Reading these short, tightly edited interviews is like eating a low-fat serving of fish at 6 p.m., leaving one salivating over a TV ad for greasy pizza an hour later.

Labels: Americans, Antonio Monda, book review, celebrities, Cynthia D. Bertelsen, God, religion

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Thursday, January 24, 2008

A Personal Belief System Correlates with Happiness

January 23 2008

Work life Balance is examined in American Dream Project’s Dream Life Assessment. The survey indicates that in the area of spirituality, Americans stand strong by incorporating a personal belief system in their lives and thus becoming one step closer to work life balance.

Work life Balance brings forth the question, is a personal belief system important in today’s world? According to Will Marre, founder of American Dream Project and acclaimed speaker, it is—very. “Studies across 46 countries,” states Marre, “show that people who embrace spiritual beliefs and regularly attend some type of worship service are happier, more content, more optimistic, healthier and longer living than those who don’t. Believers simply have higher life satisfaction and work life balance than those who don’t have a spiritual belief system.”

For over 3 years the American Dream Project has been conducting an online survey and has accumulated over 10,000 participants to get clarity on how people rate themselves in work life balance, spirituality being a part of the focus.

The results of the survey are actually surprising in a world that seems more and more cynical and disillusioned every day. 41% of teens, 44% of single, and 44% of married participants say they experience a constant connection to a divine source of wisdom, love and peace, are primarily motivated by love, live to a high standard of personal morality, and are tolerant and open minded to new learning, ideas and truth.

Marre explains the importance of a belief system to work life balance stating, “Cynics would argue that belief in God is simply a placebo that creates an emotional feeling of well being. Believers would say that spiritual beliefs give you a sense of meaning, call you to a moral life and motivate you to be more loving because that is what God desires of us.” Furthermore, in The Magic of Forgiveness (2003) Dr. Tian Dayton states, “Whether your faith is in God, Higher Power or nature, some sort of spiritually organizing principles help to give moral structure, spiritual purpose and meaning to our lives. They also provide us with like-minded communities to belong to.”

“Whether as part of our beliefs we choose to believe in God or not,” states Marre, “having a core belief system gives our lives meaning and purpose and does indeed make us happier. It holds us accountable to something/someone more than ourselves and helps us achieve work life balance.”

Labels: American Dream Project, Americans, belief, Dream Life Assessment, God, happiness, love, spirituality, Will Marre

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Saturday, January 12, 2008

Study: Most Americans Support School Prayers, Religious Displays

By Audrey Barrick
Christian Post Reporter
Fri, Jan. 11 2008

A majority of Americans believe religious displays, prayers at school and the Ten Commandments display in a court building should be legal in the United States, a new study showed.

While religious Americans were more likely to agree, a majority of those who are not religious also believe such religious expressions and practices should be allowed, according to Ellison Research which conducted the research on a sample of 1,007 adults. The study was released Thursday.

Survey results revealed that 98 percent of born-again Americans compared to 81 percent of those not born again believe voluntary student-led prayer at public school events, such as football games or graduation ceremonies, should be legal. Also, 97 percent of born agains believe the law should support religious groups renting public property for meetings if non-religious groups are allowed to do so while 86 percent of not born again Americans agree. And 94 percent of born agains say a teacher wearing a religious symbol, such as a Star of David or a cross, during class should be legal compared to 85 percent of not born people.

Although conservatives were more likely than liberals to believe in allowing the specific religious expressions and practices, majorities from both the groups agree with many of the issues such as allowing a nativity scene on city property, allowing a teacher to wear a religious symbol during class, and letting religious groups rent public property.

There were larger discrepancies between the two groups on other issues such as voluntary student-led prayer at public school events. While 95 percent of conservatives say that should be legal, only 73 percent of liberals agree. Moreover, 87 percent of conservatives believe it should be legal to display the Ten Commandments in a court building but only 60 percent of liberals agree.

Comparing the religious and non-religious Americans, 94 percent of born agains believe the Ten Commandments in a court building should be allowed but only 70 percent of those not born again agree.

Still overall, the survey found an overwhelming majority of Americans united on many of the issues. Ninety percent agree that religious groups renting public property if other groups are allowed to do so should be legal and 89 percent also say it should be legal for a public school teacher to permit a "moment of silence" for prayer or contemplation for all students during class time.

Although most Americans (83 percent) believe nativity displays should be allowed, 67 percent of born-again Christians say an Islam display on city property, such as a city hall, during Ramadan (a Muslim holiday) should be allowed and only 56 percent of those not born again agree.

Other findings showed that 52 percent of Americans overall believe it should be legal for a religious club in a high school or university to determine for itself who can be in their membership, even if certain types of people are excluded, and 33 percent say it should be legal for a landlord to refuse to rent an apartment to a homosexual couple.

Labels: Americans, Audrey Barrick, Ellison Research, prayer, religion

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Sunday, December 30, 2007

Why Giving Makes You Happy

By ARTHUR BROOKS
December 28, 2007

As we approach year's end, your mailbox is filling up with fundraising appeals from various charities and causes, hoping to capitalize on your holiday cheer — or at least, your effort to avoid a bit of 2007 income taxes through deductible contributions.

It is a fact that givers are happier people than non-givers. According to the Social Capital Community Benchmark Survey, a survey of 30,000 American households, people who gave money to charity in 2000 were 43% more likely than non-givers to say they were "very happy" about their lives.

Similarly, volunteers were 42% more likely to be very happy than non-volunteers. It didn't matter whether gifts of money and time went to churches or symphony orchestras — givers to all types of religious and secular causes were far happier than non-givers.

People who give also are less sad and depressed than non-givers. The University of Michigan's Panel Study of Income Dynamics reveals that people who gave money away in 2001 were 34% less likely than non-givers to say that they had felt "so sad that nothing could cheer them up" in the past month. They were also 68% less likely to have felt "hopeless," and 24% less likely to have said that "everything was an effort."

The happiness difference between givers and non-givers is not due to differences in their personal characteristics, such as income or religion. Imagine two people who are identical in terms of income and faith — as well as age, education, politics, sex, and family circumstances — but one donates money and volunteers, while the other does not. The giver will be, on average, 11 percentage points more likely to be very happy than the non-giver.

Giving goes beyond formal gifts of money and time, of course. Much of the way we serve others is less formal, or with other resources of value in our lives. One particularly visceral kind of giving involves our blood, which a bit over 15% of Americans donate at least once each year. If anything, this kind of charity is even more strongly associated with happiness than traditional gifts.

Labels: Americans, Arthur Brooks, charities, happiness, Social Capital Community Benchmark Survey, University of Michigan's Panel Study of Income Dynamics

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Civil religion quietly unifies and guides American public life

Saturday, 12/29/07
By RAY WADDLE

Opinion

Americans say they're more likely to vote for a homosexual than an atheist when choosing a president, a USA Today/Gallup survey reported in February.

This all-American wariness of unbelief suggests we want leaders to make decisions within a familiar moral tradition (biblical, more or less), with a providential deity somehow assisting.

Civil religion is not Christianity, it's not a denomination, and these days it's not fashionable. Yet it has been a unifying feature of national life for 200-plus years. Will it survive America's 21st century search for identity?

The American civil religion was spelled out 40 years ago by sociologist Robert Bellah, who found it in places small and large — on the currency ("in God we trust") and in inaugural addresses ("here on earth God's work must truly be our own": John Kennedy).

It endorses human liberty and stirs public purpose. It has its own "sacred" texts, such as Lincoln's Gettysburg Address and King's Dream speech, stressing sacrifice, rebirth, rededication.

It claims holy days: Thanksgiving and Memorial Day. And hallowed ground: Arlington Cemetery and all other military burial grounds.

Imprecision is the key

Civil religion does not replace traditional religions but functions alongside. Yet it has few defenders these days.

It is too neutral and imprecise for religious partisans, not neutral enough for atheists.

But its imprecision is what makes it work. It declares a cosmic baseline for morality, but it's not overly doctrinaire or aggressive.

It's the religion that people mean when they appeal to the common good or a common moral inheritance, as Mitt Romney did recently in his religion speech.

Civil religion has hazards. It can turn into worship of the nation. But Bellah once argued that true civil religion places us under divine judgment when we stray from our principles. It should inspire self-criticism.

Can American civic life keep its civil religion in the surging face of pluralism? Is there room for non-believers, or must it be scrapped? National civil religions emerged after the demise of the divine right of kings as a way to ennoble national solidarity.

The big question persists. Can there be a public morality that rallies public purpose without reference to a creator?

Notable regimes have tried — Hitler, Mao, Stalin, all discredited. History offers no shining modern examples yet of civil religion without God. Americans, so far, are voting with history.

Labels: Americans, civil religion, Gallup Poll, morality, Ray Waddle, religion, spiritual values