TruthBook Religious News Blog

Wednesday, 06 January 2010

North Korea is again the world's worst persecutor of Christians, according to a new ranking released today by religious liberty advocates Open Doors.

The communist nation has topped the missions organization's World Watch List for eight consecutive years because of its long history of targeting Christians for arrest, torture and murder. California-based Open Doors estimates that of the 200,000 North Koreans languishing in political prisons, 40,000 to 60,000 of them are Christians.

"It is certainly not a shock that North Korea is No. 1 on the list of countries where Christians face the worst persecution," said Open Doors USA President Carl Moeller. "There is no other country in the world where Christians are persecuted in such a horrible and systematic manner. Three generations of a family are often thrown into prison when one member is incarcerated."

Although Iran has repeatedly surfaced in Open Doors' Top 10, the nation rose from No. 3 to No. 2 on this year's list because of a recent wave of arrests of Christians that began in 2008 and grew stronger in 2009. The ministry estimates that at least 85 Christians were arrested last year, including two sisters who became the focus of an advocacy campaign by Open Doors and other Christian ministries.

"Iran jumping to No. 2 is noteworthy," Moeller said. "Iranian Muslim background believers Maryam Rustampoor and Marzieh Amirizadeh were arrested simply for being Christians and refusing to recant their faith in Jesus Christ. They were released almost two months ago, helped by an advocacy campaign by Open Doors and other Christian organizations. But these two brave women along with hundreds of other believers still remain at risk inside Iran."

Saudi Arabia remains at No. 3, though Open Doors said it received no reports of Christians being killed or physically harmed for their faith, and only one report of a Christian arrested was noted.

Somalia moved from No. 5, to the No. 4 spot after its Parliament in April voted unanimously to institute Islamic law. Open Doors leaders said the ministry also received reports of Christians being killed and arrested.

Rounding out the top 10 are Maldives, Afghanistan, Yemen, Mauritania, Laos and Uzbekistan, respectively. Yemen's position at No. 7 was unchanged over last year. But concern about Islamic fundamentalism in the nation has grown since U.S. officials discovered that al-Qaida leaders in Yemen planned a failed attempt to bomb a plane en route to Detroit on Christmas Day.

Please click on "external source" for the complete article

Labels: Christianity, North Korea, Open Doors USA, religious persecution

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Sunday, December 20, 2009

The Death of Oral Roberts and the Dimming of American Pentecostalism

12/16/09

Pentecostals have always been the red-headed stepchildren of American Christianity -- holy rollers who were known for speaking in tongues or laughing wildly and even barking like dogs while seized by religious ecstasy, or producing miracle healings on command and handling venomous snakes without fear.

All of that was made possible, of course, by calling on the Holy Spirit -- yet was too embarrassing for sober-sided mainline Protestants and even hellfire Southern Baptists, and incomprehensible to the point of batty for Roman Catholics and other high-church folks.

Or at least it was until Oral Roberts came along.

Roberts, who died Tuesday at 91, was a force in American religious history, a pioneer in mass media evangelism and a mentor -- either directly or by his influence -- to a generation of preachers and politicians who continue to shape American culture and global Christianity. He was second only in popularity and visibility to Billy Graham. But before there was Jerry Falwell, before there was Pat Robertson, and certainly before there were striplings like Rick Warren or Joel Osteen, Oral Roberts was holding forth on television and bringing what had previously been seen as a backwoods religiosity into the homes of America's fast-spreading suburbs.

"Oral Roberts helped bring the movement into the American mainstream," Kim Lawton, managing editor of the PBS show "Religion & Ethics NewsWeekly," told me. "He attracted a huge following that included not only evangelicals, but 'spirit-filled' mainline Protestants and Catholics as well." Roberts began broadcasting in 1954, and in the 1970s his program, "Oral Roberts and You," was the most popular religious program in the nation.

"I think he planted the seeds publicly of what became the charismatic renewal after 1960 because the American public first saw Pentecostalism in their living rooms through his televised tent crusades," Vinson Synan, a historian of Pentecostalism at Pat Robertson's Regent University told Charisma magazine. Jack Hayford, former president of the International Church of the Foursquare Gospel, agreed: "If God had not, in His sovereign will, raised up the ministry of Oral Roberts, the entire charismatic movement might not have occurred."

At his death, however, Roberts also left behind significant questions about the future of Pentecostalism and spirit-filled Christianity.

Please click on "external source" for the complete article

Labels: Christianity, Oral Roberts, Pentecostalism

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Research points to sharp decline in faith in Britain

By: Jenna Lyle
Saturday, 19 December 2009

According to the National Centre for Social Research, the number of people in Britain describing themselves as Christian has fallen by 16 per cent in the last 25 years.
((PA))
New research from the National Centre for Social Research paints a bleak picture of declining faith in Britain.

The survey of more than 4,000 people across Britain found that the number of people describing themselves as Christian has dropped in the last 25 years from 66 per cent to 50 per cent.

NatCen said the drop was due largely to the steady decline in numbers belonging to the Church of England, with only 23 per cent of those surveyed describing themselves as Anglican today in comparison to 40 per cent of the population in 1983.

The survey found that even among those describing themselves as Anglican, half said they never attended church at all and less than one fifth said they attended church once a month.

While the Church of England has experienced a sizeable drop in attendance, non-Christian faiths have seen a small increase in affiliation, from two per cent to seven per cent. NatCen said immigration and population growth amongst ethnic minorities had contributed to the growth.

The number of Britons saying that they do not belong to any particular faith rose from 31 per cent in 1983 to 43 per cent today.

NatCen also conducted the survey in the US, where it found ties to religious faith to be far stronger than in Britain.

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Labels: Christianity, Church of England, faith, Great Britain, Jenna Lyle

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Monday, July 06, 2009

Are we really a Christian nation? Readers chime in

By TRACIE SIMER
July 4, 2009

Today is the day the United States celebrates its independence. This country's forefathers are considered by most to be patriotic.

There is debate, however, about whether any of those men were Christians or even religious, and if they founded the United States as a Christian nation.

Micah Watson, assistant professor of political science at Union University, said the United States has never had a Christian government.

"The forefathers could've put in explicitly Christian language in the Declaration of Independence and the Constitution; that would've been quite common for that time, but they did not," Watson said.

According to a 2006 survey by the Pew Forum on Religion and Public Life, 81 percent of Americans identified themselves as Christian. Almost 2 percent said they were Jewish, and 0.5 percent said they were Muslim.

Those who identify as "non-affiliated" or "other" were about 15 percent, the survey said.

Watson said there is only one mention of God in the Declaration, with mention of a "Creator." Men such as Thomas Jefferson who authored those documents were most likely theistic, he said.

"We have always been a predominately Christian people," he said. "Even if they weren't devout, they were respectful of Christian ideals and norms."
A Muslim nation?

In June, President Barack Obama talked with a French reporter before his trip to the Middle East, saying that America could be one of the largest Muslim nations in the world.

Watson said Obama's speech about America's religious identity was about him trying to present a new face to the Muslim world. He grew up in the Muslim culture and has credibility others didn't, he said.

"We do have a lot of Muslims, but if you look at the percentages, it doesn't quite work," he said. "Most Muslims hear that and say 'Yeah, right.'"

Lucy Overstreet, who attends Evangelical Community Church in Jackson, disagrees with Obama's views on America's religious culture. She said America is not and never will be a Muslim nation and was founded on Christian principles.

This only the first of a three-page article. Please click on "external source" for the complete article.

Labels: America, Christianity, Declaration of Independence, religion, Tracie Simer

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Women’s Spiritual Voices: Muslim, Jewish, and Christian

July 2nd, 2009

On May 21, 2009 the Moroccan American Cultural Center and the American Jewish Committee sponsored an interfaith panel discussion in New York City on “Women’s Spiritual Voices: Crossing Continents, Finding Common Ground.” Panelists explored the roles of women religious leaders in Islam, Judaism, and Christianity, and they included three Moroccan women, Fatima Zahra Salhi, Nezha Nassi, and Ilham Chafik, who are “mourchidates” or religious counselors; Mahara’t Sara Hurwitz, a member of the rabbinic staff at the Hebrew Institute of Riverdale, New York; Rabbi Stephanie Dickstein, spiritual care coordinator at the Jewish Board of Family and Children’s Services in New York City; the Reverend Elizabeth Garnsey, associate rector at the Episcopal Church of the Heavenly Rest in New York City; and moderator Sarah Sayeed of the Interfaith Center of New York. In 2006, Morocco’s King Mohammed VI created the mourchidates program for women to serve as religious counselors in community health programs, women’s detention centers, and mosques. Fifty mourchidates are chosen from approximately 1,000 highly qualified applicants, and they receive intensive training in 32 subject areas including law, psychology and theology. They must also have learned at least half of the Qur’an by heart. Watch excerpts from the panel discussion edited by Religion & Ethics NewsWeekly intern Juliana Comer, a senior at James Madison University.

Please click on "external source for access to the complete article, including video.

Labels: Christianity, interfaith, Islam, Judaism, spirituality

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Friday, June 19, 2009

Christian Belief Through the Lens of Cognitive Science: Part 4 of 6

by Valerie Tarico

Tue Jun 16, 2009 at 10:45:05 AM PDT

The Iranian election. Muslim charities. "God hates fags" at Garfield High. Imprecatory prayers for the death of Obama. Papal dialogue with First Nations. To understand the politics of our world you have to understand religion. It's gotten to the point that cognitive science has a lot to say.

IV: The Born-Again Experience

Valerie Tarico's diary :: ::

I prayed harder and just then I felt like everything I was saying was being sucked into a vacuum. When I stood up, I felt like thin air; I had to brace myself. I felt this energy, it was a kind of an ecstasy." --Cathy "Something began to flow in me—a kind of energy . . . Then came the strange sensation that water was not only running down my cheeks, but surging through my body as well, cleansing and cooling as it went." --Colson "It was a beautiful feeling of well-being, warmth and loving . . . I went home and all night long these warm feelings kept coming up in my body." --Jean "I felt something real warm overwhelming me. It was in just a moment, yet it was like an eternity. . . . a joy, such a joy hit me with such a tremendous force that I jumped . . . and ran." --Helen. (From Conway & Siegelman, Snapping, pp 24, 32, 12, 31)

For many Christians, being born again is unlike anything they have ever known. A sense of personal conviction, yielding or release followed by indescribable peace and joy – this is the stuff of spiritual transformation. Once experienced it is unforgettable, and many people can recall small details years later. In the aftermath of such a moment, an alcoholic may stop drinking or a criminal fugitive may hand himself in to the authorities. A housewife may sail through her tasks for weeks, flooded by a sense of God’s love flowing through her to her children. A normally introverted programmer may begin inviting his co-workers to church.

This experience, more than any other, creates a sense of certainty about Christian belief and so makes belief impervious to rational argumentation. A believer knows what he or she has experienced and seen. Even converts who don’t feel radically transformed after praying "the sinner’s prayer" may feel overwhelmed by God’s presence during subsequent prayer or worship. Evangelical and Pentecostal forms of Christianity that are gaining ground around the world particularly emphasize emotional peaks such as faith healing or speaking in tongues. Worshipers may get caught up in exuberant singing, shouting, dancing and tears of joy.

What most Christians don’t know is that these experiences are not unique to Christianity. In fact, the quotations that you just read come from two born again Christians, a Moonie, and an encounter group participant. Their words are similar, because the born again experience doesn’t require a specific set of beliefs. It requires a specific social/emotional process, and the dogmas or explanations are secondary.

To access this whole series of articles, and the rest of this article, please click on "external source."

Labels: born again, Christianity, conversion, God, Snapping, Valerie Tarico

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Friday, June 05, 2009

CULTURE DIGEST: Spiritual immaturity stymies church, researcher Barna says

Posted on Jun 1, 2009 | by Erin Roach

NASHVILLE, Tenn. (BP)--An unclear understanding of spiritual maturity may be an underlying reason why there is so little progress in seeing people develop spiritually in the United States, despite overwhelming access to churches and unlimited products and resources, The Barna Group says.

"America has a spiritual depth problem partly because the faith community does not have a robust definition of its spiritual goals," David Kinnaman, Barna's president, said. "The study shows the need for new types of spiritual metrics."

Barna found that most Christians equate spiritual maturity with following the rules described in the Bible. Also, many churchgoers were unable to identify how their church defines spiritual maturity. Most Christians, Barna said, offer one-dimensional views of personal spiritual maturity, giving answers such as having a relationship with Jesus, living a moral lifestyle or applying the Bible.

Most pastors struggle with articulating a specific set of objectives for spirituality and instead list activities over attitudes, the study said. Pastors are willing to acknowledge that a lack of spiritual maturity is one of the largest problems in the nation, but few of them say spiritual immaturity is a problem in their church.

This is a very interesting and informative article, and addresses the idea of "spiritual maturity." Please see "external source" to access the entire article.

Labels: Barna Group, Christianity, David Kinnaman, Erin Roach, faith, spiritual maturity, spirituality

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Friday, May 08, 2009

Back to the Bible focuses on relationship with God, not religion

Back to the Bible focuses on relationship with God, not religion

BY ERIN ANDERSEN / Lincoln Journal Star
Monday, Apr 27, 2009 - 12:17:20 am CDT

Years before Newsweek magazine proclaimed the decline and fall of Christian America, Woodrow Kroll worried about the skyrocketing number of self-professed Christians who owned but rarely, if ever, read the Bible.

So in 2004, Kroll, president of Back to the Bible, the Lincoln-headquartered international Bible ministry program, established the Center for Bible Engagement, an organization dedicated to studying, understanding and solving what he calls “the plague of Bible illiteracy in America.”

Countering that illiteracy is the main focus of Back to the Bible as it marks its 70th anniversary, said Tami Weissert, vice president of media and communications for Back to the Bible. The organization has never been about church attendance, tithing or even “religion.” It’s always been about helping people develop “a personal relationship with God,” she said.

Back to the Bible got its start in 1939 when a young preacher from Oklahoma walked into Lincoln’s KFOR radio station and spent his last $65 for a week’s worth of air time. Thomas Epp believed he could help people work through the confusion and conflict of the world by spreading God’s Word through short devotionals.

Churches need to change their strategy from teaching content to teaching people why they need and how to have a personal relationship with God, according to a new Center for Bible Engagement report. Back to the Bible plans to help with that through its own programs such as Powered by 4 emails and 411God cell calls, and by working with ministers across the globe.

This interesting article also contains results of a survey regarding Bible literacy and engagement. Please click on "external source" for complete article.

Labels: Bible, Center for Bible Engagement, Christianity, Erin Anderson, Woodrow Kroll

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Young Americans Losing Their Religion

New Research Finds Number Who Claim No Church Has Risen Sharply
By DAN HARRIS
May 6, 2009

New research shows young Americans are dramatically less likely to go to church -- or to participate in any form of organized religion -- than their parents and grandparents.

"It's a huge change," says Harvard University professor Robert Putnam, who conducted the research.

Historically, the percentage of Americans who said they had no religious affiliation (pollsters refer to this group as the "nones") has been very small -- hovering between 5 percent and 10 percent. However, Putnam says the percentage of "nones" has now skyrocketed to between 30 percent and 40 percent among younger Americans.

Putnam calls this a "stunning development." He gave reporters a first glimpse of his data Tuesday at a conference on religion organized by the Pew Forum on Faith in Public Life.

The research will be included in a forthcoming book, called "American Grace."

This trend started in the 1990s and continues through today. It includes people in both Generation X and Y.

While these young "nones" may not belong to a church, they are not necessarily atheists.

"Many of them are people who would otherwise be in church," Putnam said. "They have the same attitidues and values as people who are in church, but they grew up in a period in which being religious meant being politically conservative, especially on social issues."

Putnam says that in the past two decades, many young people began to view organized religion as a source of "intolerance and rigidity and doctrinaire political views," and therefore stopped going to church.

This movement away from organized religion, says Putnam, may have enormous consequences for American culture and politics for years to come.

"That is the future of America," he says. "Their views and their habits religiously are going to persist and have a huge effect on the future."

This data is likely to reinvigorate an already heated debate about whether America is, or will continue to be, a "Christian nation." A recent Newsweek cover article, entitled "The End of Christian America" provoked responses from religious thinkers all over the spectrum.

This is the first of a two-page article. Click "external source" for complete article

Labels: Christianity, Dan Harris, religion, teenagers

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Tuesday, April 21, 2009

The End of Christian America

The End of Christian America

The percentage of self-identified Christians has fallen 10 points in the past two decades. How that statistic explains who we are now—and what, as a nation, we are about to become.

By Jon Meacham | NEWSWEEK
Published Apr 4, 2009
From the magazine issue dated Apr 13, 2009

It was a small detail, a point of comparison buried in the fifth paragraph on the 17th page of a 24-page summary of the 2009 American Religious Identification Survey. But as R. Albert Mohler Jr.—president of the Southern Baptist Theological Seminary, one of the largest on earth—read over the document after its release in March, he was struck by a single sentence. For a believer like Mohler—a starched, unflinchingly conservative Christian, steeped in the theology of his particular province of the faith, devoted to producing ministers who will preach the inerrancy of the Bible and the Gospel of Jesus Christ as the only means to eternal life—the central news of the survey was troubling enough: the number of Americans who claim no religious affiliation has nearly doubled since 1990, rising from 8 to 15 percent. Then came the point he could not get out of his mind: while the unaffiliated have historically been concentrated in the Pacific Northwest, the report said, "this pattern has now changed, and the Northeast emerged in 2008 as the new stronghold of the religiously unidentified." As Mohler saw it, the historic foundation of America's religious culture was cracking.

"That really hit me hard," he told me last week. "The Northwest was never as religious, never as congregationalized, as the Northeast, which was the foundation, the home base, of American religion. To lose New England struck me as momentous." Turning the report over in his mind, Mohler posted a despairing online column on the eve of Holy Week lamenting the decline—and, by implication, the imminent fall—of an America shaped and suffused by Christianity. "A remarkable culture-shift has taken place around us," Mohler wrote. "The most basic contours of American culture have been radically altered. The so-called Judeo-Christian consensus of the last millennium has given way to a post-modern, post-Christian, post-Western cultural crisis which threatens the very heart of our culture." When Mohler and I spoke in the days after he wrote this, he had grown even gloomier. "Clearly, there is a new narrative, a post-Christian narrative, that is animating large portions of this society," he said from his office on campus in Louisville, Ky.

There it was, an old term with new urgency: post-Christian. This is not to say that the Christian God is dead, but that he is less of a force in American politics and culture than at any other time in recent memory. To the surprise of liberals who fear the advent of an evangelical theocracy and to the dismay of religious conservatives who long to see their faith more fully expressed in public life, Christians are now making up a declining percentage of the American population.

According to the American Religious Identification Survey that got Mohler's attention, the percentage of self-identified Christians has fallen 10 percentage points since 1990, from 86 to 76 percent. The Jewish population is 1.2 percent; the Muslim, 0.6 percent. A separate Pew Forum poll echoed the ARIS finding, reporting that the percentage of people who say they are unaffiliated with any particular faith has doubled in recent years, to 16 percent; in terms of voting, this group grew from 5 percent in 1988 to 12 percent in 2008—roughly the same percentage of the electorate as African-Americans. (Seventy-five percent of unaffiliated voters chose Barack Obama, a Christian.) Meanwhile, the number of people willing to describe themselves as atheist or agnostic has increased about fourfold from 1990 to 2009, from 1 million to about 3.6 million. (That is about double the number of, say, Episcopalians in the United States.)

While we remain a nation decisively shaped by religious faith, our politics and our culture are, in the main, less influenced by movements and arguments of an explicitly Christian character than they were even five years ago. I think this is a good thing—good for our political culture, which, as the American Founders saw, is complex and charged enough without attempting to compel or coerce religious belief or observance. It is good for Christianity, too, in that many Christians are rediscovering the virtues of a separation of church and state that protects what Roger Williams, who founded Rhode Island as a haven for religious dissenters, called "the garden of the church" from "the wilderness of the world." As crucial as religion has been and is to the life of the nation, America's unifying force has never been a specific faith, but a commitment to freedom—not least freedom of conscience. At our best, we single religion out for neither particular help nor particular harm; we have historically treated faith-based arguments as one element among many in the republican sphere of debate and decision. The decline and fall of the modern religious right's notion of a Christian America creates a calmer political environment and, for many believers, may help open the way for a more theologically serious religious life.

NB: This is only a small excerpt of a four-page article which can be accessed by clicking on "external source" at the bottom of this snippet.

Labels: ARIS, Christianity, culture, Jon Meacham, Newsweek magazine, politics, post-Christian, religion

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Broken connection

Broken connection
Growing number of Christians claim no church affiliation
BY PAM THARP
APRIL 12, 2009

This is the first of a three-page article which is well worth reading. Please click on "external source" to access the complete piece.

Natasha Allen does not have a church she calls home, but she prays every night.

Allen is among a growing number of Americans this Easter with no religious affiliation, a group that's almost doubled in size during the past 18 years, from 8 to 15 percent, according to the 2008 American Religious Identification Survey (ARIS) released last month. Fewer Americans also say they are Christians now than did in the 1990 survey.

And even though three-quarters of those polled still identify themselves as Christians, area pastors say the survey is an indicator of a church culture that's not fulfilling its God-given mission.

"Jesus gave us the blueprint and the church is not following it and the church is dying," said Pastor Ocie Poole of Mount Moriah Baptist Church in Richmond. "The imperative is to go and teach and the whole thing is driven by love, but too many believers won't do it and they're not concerned about the lost."

The church isn't reproducing itself because some Christian parents have failed to disciple their children in the faith, said Pastor Laura Altman of St. John Evangelical Lutheran Church in Richmond.

"Parents are letting children make their own decisions. Faith has to be taught," Altman said. "You don't get it by osmosis."

ARIS showed few gains in atheism, those who don't believe in God, said Liberty Church of Christ senior minister David Soper. It's the "nones," who have no connection to a church, that are most concerning, he said.

"The 'nones' are a growing trend," Soper said. "People know what the church is against and not what it's for. The church doesn't have good answers to people's problems and it's not addressing the problems they face.

"We've spent too much time in politics rather than living out our lives in Christ and in love. We need to focus on what the church was called to do: serve, love, teach and disciple. That's where the true influence lies."

Labels: ARIS, Christianity, church, Pam Tharp, religion

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Friday, April 17, 2009

Religion in America: A many splendored thing

By ARTURO MORA

Should America be guided by any specific religious viewpoint? You’d think the answer was obvious, considering the First Amendment.

Yet there are politicians and religious leaders who insist we are a Christian nation, and demand the majority religion should set the rules. They want it to dictate our laws, our education system, and even how we shop. (“There’s a “War on Christmas!” they complain.)

But are we a Christian nation?

The Pew survey also showed a lot of movement between religions. Americans are searching for meaning in their lives, and they care less about specific creeds or traditional faith lines.

For example, few in the survey said they were Buddhists. Yet mindfulness practice and meditation have grown beyond the fads they once were. Popular writers such as Eckhart Tolle, Deepak Chopra and Thich Nhat Hanh mix Eastern and Western spiritual teachings. God, they say, is not Christian or Buddhist. God is just God.

So even if we were to agree Christianity should set the rules, whose Christianity would that be exactly?

Instead of claiming you’re oppressed, instead of yelling at one another, how about we talk to each other?

A relative of mine, a traditional Christian, called last year during a health crisis, and asked, “Have you thought that maybe the reason you got sick is you’re worshipping the wrong God?”

I explained the Buddha is not a God, and described what God meant to me. We talked for an hour about the role spirituality plays in our lives, and she directed me to a wonderful passage in Philippians (4:6-8), which helped me through my crisis. I go back to it often.

I’d love to have such discussions with many traditional Christians. If you see God and Jesus in a traditional way, or take the Bible as literal truth, I respect your beliefs.

Labels: America, Arturo Mora, Christianity, Pew Forum on Religion and Public Life, religion, spirituality

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Easter coupled with articles about Americans' religious beliefs

by Elizabeth Hovde, Oregonian columnist
Friday April 10, 2009, 3:00 PM

A couple NEWSWEEK articles -- published just in time for Easter, the pinnacle of the Christian calendar -- are creating some controversy and mixed feelings.

The first, by Jon Meacham, is titled, "The End of Christian America." Check it out. It discusses surveys that show the percentage of self-identifying Christians has fallen 10 points in two decades time while the number of people calling themselves atheists or agnostics has increased about fourfold from 1990 to 2009.

Christians still make up the majority of Americans (76 percent of Americans in the survey still identify as Christians), but other faiths are on the rise and there has been an increase in the number of people who are religiously unaffiliated. And those people are more apt to identify with being "spiritual" rather than "religious." Meacham writes that the present belief system out there "is less about the death of God and more about the birth of many gods. The rising numbers of religiously unaffiliated Americans are people more apt to call themselves 'spiritual' rather than 'religious.'"

The next article, "One Nation Under God?," by Daniel Stone, reiterates that the U.S. remains a deeply religious nation. But Stone writes:

"A nation facing problems of biblical proportions appears to be looking less and less to religion for answers. According to a new NEWSWEEK Poll, the percentage of Americans who think faith will help answer all or most of the country's current problems dipped to a historic low of 48 percent, down from 64 percent in 1994. "The poll also shows changing perceptions about the religious makeup of the United States and its politics. Since Barack Obama took office earlier this year, the number of people who consider the U.S. a Christian nation has fallen to 62 percent, down from higher numbers during the Bush administration (69 percent last year and 71 percent in 2005)."

He adds:

"Americans' personal beliefs about religion haven't changed much in the last 20 years. The number of Americans with faith in a spiritual being--nearly nine in 10 -- has not changed much over the past two decades, according to historical polling. Seventy-eight percent said prayer was an important part of daily life, an increase of 2 points since 1987. Eighty-five percent said religion is 'very important' or 'fairly important' in their own lives -- a number that hasn't changed much since 1992. Nearly half (48 percent) described themselves as both 'religious and spiritual,' while another 30 percent said they were 'spiritual but not religious.' Only 9 percent said they were neither religious nor spiritual."

Christ is a champion of underdogs, offering endless mulligans to those who dare to believe in something much greater than themselves. He lived a life worth celebrating, worth remembering, worth affiliating with.

Labels: America, Christianity, Daniel Stone, Easter, Elizabeth Hovde, Jon Meacham

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Friday, April 10, 2009

After 4,000 Comments, Taking the Pulse on Modern Christianity

Kurt Soller

...Newsweek proclaimed "The Decline and Fall of Christian America" on its cover. The Washington Post/Newsweek "On Faith" blog featured a post that belittled the significance of Jesus' death and resurrection. The Discovery Channel aired a documentary that painted Jesus as little more than an opportunistic politician who caught a bad break in a trial."

Whether valid or not, it's portrayals like these that have you readers -- especially Christians -- up in arms. The majority were using our forum to share their beliefs on where Christianity is headed. And as Christians, there were some great first-hand accounts of life in an increasingly "post-Christian" society. "As an Evangelical Christian from Africa, I should say this article was long overdue... I have always been bothered by Political Evangelical Christianity in America and the spreading of the same Political Christian dose in Sub Saharan Africa," wrote commenter Katm. "Any thinking and discerning evangelical Christian should take the critique in this article as a positive." Many agreed, echoing an overarching idea that Christianity in America has long been too political, and that this post-Christian America may be well-warranted. "Raised as I was, I am very familiar with the teaching of Christianity, and I am painfully aware of the holes my parents conservatism left in my education," echoed one reader."But, my favorite bible verse is the one about man being created in the image of God. Isn't that another way of saying that God and man are the same? To me it's just that simple."

With the numbers of believers down in this year's American Religious Identification Survey -- the inspiration for our cover -- I was surprised by the commenting Christians who were open about why the left organized religion. "People are not abandoning Christianity so much as abandoning organized religion," offered commenter xargaw. "Many of us have found a deeper faith in our own searching and in our communities outside of the church where irrelevant doctrine and hypocrisy are hard to ignore. There is often more of God at work in volunteerism in your town and being a true friend to someone in need than in the church building. Many are striving to live as Jesus directed rather than simply warming a pew once a week." But why forget organized Christianity? Others were quick to explain: "Most Americans still believe in God. But the last several decades the most visible voices of Christianity have been those who preach judgment, hatred, anger and violence."

Getting even more specific, there seemed to be an overwhelming amount of blame placed on the previous administration and the effect it had on politicizing religion. "I watched with dismay as the religious right hijacked the political process and decisions that were previously individual became part of a movement to impose a group's religious views on all of us," wrote Bookfan. "Abortion, intelligent design, stem cell research, and gay marriage became the property of voters' sectors--rather than a personal moral decision." Even Christians agreed, many of whom were unwilling to refute Meacham's assertion that we've entered a new era when discussing how the church interacts with the state: "Although I was raised in the US and in the Christian faith, I have come to see it primarily as something very ugly and divisive," wrote the reader 'Meditating.' "Instead of concentrating on loving one another, the Old Testament Christians (yes, it's an oxymoron) seem to have taken over the religious dialogue of my faith and turned it into a weapon intended to wound anyone who disagrees with them. What moral person would want to identify themselves with a faith like that? I don't and I am now one of those people who would not want to be identified as a Christian. It seems no one injures the name of Christ like the Christian have done."

That's certainly a harsh response, and it's worth pointing out that many Christians who read the piece were justifiably worried that Meacham and the magazine were dismissing Christianity. That's not the case; since the cover's publication, Meacham has published a follow-up -- asserting that faith, regardless of how it interacts with politics and American society, will never disappear. "The Newsweek of my childhood would have included historical data on church affiliation/attendance in America over the last two centuries," wrote Bobsf_94117. And others agreed that they wish our article had provided more context into how we've been approaching this post-Christian status." With that, came myriad arguments explaining what the Founding Fathers intended, as Christians or non-Christians, when they wrote The Constitution. But obviously, constitutional interpretation -- even as it interacts with religion -- is a different, and very huge, topic. Another time? On that note, I won't address the hundreds of comments that went back and forth arguing whether Hitler was a Christian. Not relevant...

Of all the thousands of comments though, the story about declining Christian identification focused squarely -- and nicely -- on one topic: the purpose of Christianity in society. I'm obviously not the right person to answer that, but I was intrigued by the hundreds of readers who wished religion away in sum, despite it's long history in American society. "This can only be good for the United States," argued one commenter. "We have lost our competitiveness in Science and the quality of our Education has been declining thanks in part to religious minded people who have been corrupting both Science and Education with nonsensical concepts such as Intelligent Design." In a less-specific away, hundreds agreed: "I am pleased!," wrote commenter Thevail. "How wonderful that humans have chosen once again to think for themselves, rather than depending on "the big book of answers." Religion is supposed to inspire us to be better people, make us aspire to higher goals, make us think before we act. But the truth is that if Christianity is wounded..it's a self-inflicted wound." Immediately, a committed Christian took it a step futher: "Another sensational title by Newsweek; however, as Christianity goes, so does America....maybe, that's why this country is going into the toilet."

As I'm sure you realize, it's impossible to cull more than 4,000 thoughts on Christianity into a few concise paragraphs. But from all these viewpoints, we can glean a few things: Faith isn't headed away, but our country an impasse between what Christians want from their government, and how the rest of non-Christian America views Christianity. Whether you believe Christianity is impure, or that our Democracy itself is faulted, it's clear that both politics and religion are in a time of flux. When do you think it will settle? And how will both religion and democracy -- even in a post-Christian society -- intersect? Your comments below.

Please click on "external source" for a look at a collection of reader comments...

Labels: 2001 American Religious Identification Survey, believers, Christianity, faith, God, Kurt Soller, Newsweek magazine, organized religion, politics

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Youth Survey: Teens lose faith in droves

Youth Survey: Teens lose faith in droves

Islam and atheism are on the rise while Christianity fades

Teens lose faith in drovesEvery day, Mohamed Hadi wakes up before sunrise for morning prayer. The 19-year-old then boards a bus for the 90-minute ride from his home in Richmond, B.C., to the campus of Simon Fraser University, where he’s studying to become a physiotherapist. He’s involved in the Muslim Students’ Association, and with Rich in Faith, a Muslim youth group he founded that offers tutoring and mentoring services. Hadi’s a busy guy, yet he always finds time for his religion, including prayer five times a day. “It helps me stay composed,” he says, “and to maintain balance in my life.”

Such devotion is rare among teens these days—or at least, among those from Protestant and Catholic households. Just as the younger generation is abandoning the Christian faith, though, non-Western religions, such as Islam and Buddhism, are growing in Canada at a surprising speed. According to new data from Project Teen Canada, more teens now identify as Muslim than Anglican, United Church of Canada and Baptist combined. As a group, the percentage who adhere to so-called “other faiths”—including Islam, Buddhism, Hinduism and Sikhism—has grown fivefold since Project Teen began its surveys in 1984, while the percentage of teens who identify as Roman Catholic has declined by one third, and the percentage who identify as Protestant is down by almost two-thirds.

A side effect of this trend is a hollowing-out of the religious middle ground in Canada. Reginald Bibby, the University of Lethbridge sociologist who heads up Project Teen, says the grey zone of those who believe in God, but don’t regularly practise an established religion, is rapidly emptying out, leaving behind two distinct camps: teens who are very religious and actively practise their religion, and those who don’t believe in God at all. “For years I have been saying that, for all the problems of organized religion in Canada, God has continued to do well in the polls,” Bibby writes in The Emerging Millennials, a new book based on Project Teen’s latest findings. “That’s no longer the case.”

The growth in popularity of faiths such as Islam, Buddhism and Hinduism can largely be attributed to immigration, Bibby says. Indeed, there are more new Canadians than ever—immigrants made up 20 per cent of the population in 2006, according to Statistics Canada, up from 16 per cent in 1981. And the majority of new Canadians now hail from the Middle East and Asia, whereas most came from Europe a decade before.

Foreign-born teens are more likely to be religious when they arrive, but whether that faith will persist over the coming generations remains to be seen. “Because these faith groups are so small, they often can’t hang on to their kids,” Bibby explains. “They have this maddening tendency to socialize with Protestant, Catholic, and ‘no religion’ friends, and marry out of their parents’ groups.” But immigration will continue to supply fresh believers, so it’s likely that their community support will grow too. That’s been Hadi’s experience. Amongst his friends, many of whom are Muslim, “we all know when it’s time to pray. If we forget, we’ll remind each other,” he says. “Community is an integral part of the equation.”

For Canada’s Christian teens, meanwhile, the community is shrinking like never before. Since 1984, the percentage of teens who call themselves Christian has almost been cut in half while the number who call themselves atheist has grown to 16 per cent, up from just six per cent in the mid-1980s. Just as the boomers shifted toward agnosticism, teens are now going a step further and rejecting religion entirely. “Belief is learned, pretty much like the multiplication table,” Bibby writes. “So is non-belief.”

Labels: belief, Buddhism, Canada, Christianity, Hinduism, Islam, Project Teen, religion, teenagers

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Friday, March 27, 2009

Survey: Millions of Non-Christian Iraqis Watch Christian TV

By Ethan Cole
Christian Post Reporter
Sun, Mar. 22 2009

A new survey found that about 5.3 million Iraqis, or about 19 percent of the population, watch the Christian satellite programs on SAT-7, the ministry reported Friday.

As Iraq’s tiny Christian community numbers less than 600,000, it is safe to say that most of SAT-7’s viewers are Muslims. According to the CIA World Factbook, 97 percent of Iraq’s population is Muslim (Shia 60-65 percent, Sunni 32-37 percent).

Data collected in the recent nationwide study conducted by Intermedia, an independent audience research firm, found that 97 percent of Iraqis have access to satellite television, and 18.8 percent watch SAT-7. The study also found that 2.6 million are watching on a regular daily or weekly basis.

SAT-7 is a Christian television ministry created by and for the people of the Middle East and North Africa. Its mission is to make Christ’s message of hope available to every home in the Middle East.

Each week, between nine and ten million people tune into the network, whose programs are broadcasted in three languages – Arabic, Farsi and Turkish.

The study by Intermedia found that SAT-7 is only 1.7 percentage points behind BBC Arabic in the number of people aware of the channel.

In addition to effective use of funds, SAT-7 says it is also glad that it can provide desperately needed support to the struggling Christian community in Iraq.

“Iraqi Christians have really suffered in recent years and many have fled the country,” says David Harder, SAT-7’s communications manager. “Iraqis often call and text us asking for prayer. Fortunately, through our programs, SAT-7’s Arabic producers and hosts can show God’s love and offer encouragement.”

Though SAT-7 has for years been aware of its impact in Iraq from the responses they receive, the recent study has confirmed to the ministry just how far they are reaching.

Established in November 1995, SAT-7 aired its first broadcast in May 1996. Aside from strengthening believers, the satellite TV ministry has been working to present a more accurate image of Christianity in the Arab world, where people often associate Christians with negative images from the Western world.

Labels: Christian TV, Christianity, Ethan Cole, Intermedia, Iraqis, Muslims, SAT-7, satellite TV

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Johnson: Religion survey shouldn't be alarming

3/21/2009
Jessica Johnson

Results of the 2008 American Religious Identification Survey, released last week, have caused many to ponder the future of Christianity in our nation. The survey found that mainline churches have experienced a sharp decline in membership, while the number of people identifying themselves as nondenominational Christians has been on the rise since 2001.

The highlight that may have been most interesting to many was that the survey concluded the challenge to Christianity in America is not coming from other religions but "from a rejection of all forms of organized religion."

Many Christians like myself have wrestled with "organized religion" in our faith in the same manner the Apostle Paul struggled with the thorn in his flesh. As a child growing up in Ebenezer Baptist Church West in Athens, I always wondered why there were different denominations that claimed to believe in the same God.

Although many Americans today are, according to the ARIS findings, rejecting organized religion, I don't interpret this trend as completely negative for Christianity. I think many people who still profess to be Christians are discarding man-made ordinances - not necessarily the order of the church - to find a more intimate and meaningful relationship with God.

The Bible clearly explains the order of the church in terms of the ministry gifts of apostles, prophets, evangelists, pastors and teachers that are to edify the body of Christ, but it also speaks of truly knowing God through a personal walk of faith.

Many of the Christian respondents questioned in the ARIS survey who are non-denominational are most likely looking to fill a spiritual void. Historic mainline churches are known for messages to keep believers on the straight and narrow, which we definitely need, but many people are also yearning for teachings that illustrate how they can get to know God for themselves.

We speak of having faith constantly in the church, but in order to grow in faith one must trust in God. The word "trust" occurs 152 times in the Old Testament, as documented in the Scofield Study Bible, and "trust" is the Old Testament term for faith.

When thinking of how David wrote songs emphasizing trust, such as Psalm 13:5, which reads, "but I have trusted in thy mercy; my heart shall rejoice in thy salvation," it's clear God desires much more from us than just adherence to his statutes.

The ARIS data concerning the state of Christianity in the United States have alarmed many, but I think the numbers reveal something much deeper.

Now, more than ever, many Americans are looking to their faith to sustain them through the trying times they are facing. They are seeking to strengthen the temple within themselves amid uncertainty and apprehension about the future.

It is my prayer that those on this spiritual path, who have discarded the manmade precepts of religion, will find the fulfillment in God for which they have been diligently searching.

Labels: ARIS, Christianity, church, faith, Jessica Johnson, trust

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Friday, March 20, 2009

Author: New forms of religion take shape

By Peter Smith
March 17, 2009

This is the first of a two-page article - interesting...since institutional religion seems to be on the wane, what might take its place? Please click on "external source article" for page two.

Three authors offered an unapologetically radical vision of Christianity at a conference yesterday, saying that churches may actually be able to return to their core principles now that they have lost the cultural dominance they enjoyed in past generations.

And their view of core principles, they contended, is not to focus on personal salvation or getting people into heaven but rather to build communities, fight social injustice and try to solve the urgent problems of the day.

"One of the reasons people get nervous about evangelism is … they don't want to be the marketing department for a narcissistic message," author Brian McLaren said last night at Louisville Presbyterian Theological Seminary. "When we discover God is recruiting people to join in the healing of the world, that's a whole different deal. I bet a lot of us … (would) get up and knock on doors for that."

McLaren and authors Diana Butler Bass and Marcus Borg brought those views -- which for years have drawn conservative criticism -- to the seminary's annual Festival of Theology. The festival, which brought an overflow crowd to the seminary's chapel, drew on the theme, "New Ways of Being Church."

The speakers agreed that churches -- particularly historically Protestant denominations that once dominated the social establishment -- face an identity crisis now that their numbers are declining.

A major survey released last week by Trinity College in Connecticut indicated that self-identified Christians have declined from 86 to 76 percent of Americans since 1990, while people with no religion have nearly doubled to 15 percent.

McLaren, author of such books as "Everything Must Change" and "A Generous Orthodoxy," is a leading voice in the "emerging church" movement of church leaders seeking to get past traditional labels of liberal and conservative. The movement seeks to reach a world that has shed many of the institutions and other cultural forms that dominated the 20th century.

McLaren's evangelical critics say his focus on solving social problems undercuts the need to proclaim the gospel.

Labels: Brian McLaren, Christianity, church, Emergent church, intentional community, Peter Smith, social issues

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Worldly religions find their way to Franklin

By VICTORIA GRAY
Sunday, March 15, 2009

FRANKLIN — Those interested in learning about world religions don't need to go to Harvard Divinity School, or even a closer university or college. They only have to go as far as West Main Street, where a series of interfaith dialogues begins today at Franklin Congregational Christian Church.

Rev. Jeff Stevens, pastor, said as part of the church's adult education program he has invited speakers representing various religions and members of the public to participate in these discussions.

The first of these dialogues is today at the church hall at 1 p.m. and features Mohamed Ebrahim, PhD, an Imam and director of the Dover-based Islamic Society of the Seacoast Area, as the guest speaker.

The next discussion is scheduled for Thursday, March 19, when Manitonquat, an elder of the Assonet Band of the Wampanoag Nation, will speak about his culture's spiritual traditions.

Manitonquat, whose name translates to Medicine Story, is a counselor and lecturer with a Ph.D. in Religious Counseling. He is a retired ceremonial leader and is currently involved in a prison spirituality program in New England, including at the Concord State Prison for Men.

Manitonquat, who lives in Greenville, said he is looking foward to Thursday's discussion in Franklin.

"I'm always interested in interfaith dialogues," Manitonquat said. "It's very exciting for me to connect with people from various faiths and talk to them about Native American spiritual beliefs."

He added that Native American spiritual beliefs do not constitute a religion or religions and that there are many different traditions among the various tribal councils and nations in North America.

One universal belief is that of respect — that everything in creation, including every person, deserves respect.

He said that, in his prison programs, this concept resonates with inmates, many of whom have neither been given nor seen examples of respect in their lives before.

The next common belief is in "the primacy of the circle as the form in which people should gather together."

The circle, also an important symbol of the life and death cycle, symbolizes the equality of members in gatherings, as there is no head or end.

The third belief is one of continually thanking the spirit and natural world.

Manitonquat has written a book that is soon to be published, called "The Original Instructions," which he said is based "on a lifetime of listening to elders and trying to figure things out."

He said the title comes from a frequent answer elders gave when he asked, "What is wrong with human beings today?"

The answer he often got was "They have forgotten the original instructions."

Manitonquat says this means that the earliest inhabitants of world, including on the North American continent, lived more in harmony with the natural and spiritual world than people do today.

He said since Europeans settled the continent it has been their religions and spiritual traditions that have dominated and been propagated.

"No one really understands the wealth of spiritual understanding that existed here before," Manitonquat said.

Stevens said that, as the population in New Hampshire becomes more diverse, it is increasingly important that people learn about and respect each other's cultural, spiritual and ethnic backgrounds.

He added that there is a Buddhist population in the state and a growing number of Sikhs and members of the Bahá'í faith.

Sikhism is a religion that formed in India approximately 500 years ago. Followers believe in a single, formless God who can be known through deep meditation. They believe in samsara, karma and reincarnation as Hindus do, but reject the caste system.

Stevens has been pastor at the church since December 2007.

Originally from Williamstown in Western Massachusetts, Stevens received a master's degree from Harvard Divinity School and has always been interested in world religions.

He said one of the professors at the school, Diana Eck, started and still directs the "Pluralism Project," which began in 1991 to explore America's changing religious landscape. The project has recorded the growth of religions such as Hinduism, Buddhism, Sikhism, Jainism and Zoroastrianism in the U.S. as a new wave of immigration that began 30 to 40 years ago continues.

"The Lakes Region is sort of on the edge of the movement toward more religious diversity, this wave of great change," Stevens said.

He said he is excited that the first speaker will be discussing Islam, as he worked with Muslim (followers of Islam) communities in the greater Boston area while at Harvard.

Stevens said despite the substantial Muslim population in the U.S., many people still know little about Islam, though the religion, along with Judaism, shares some of the same history as Christianity.

He noted that Thomas Aquinas, in the 1100s, wrote a letter to Christians, Jewish people and Muslims about the things their religions shared in common.

Islam began in the Middle East more than 1,400 years ago and is the second largest religion in the world with more than 1 billion followers. The word Islam means "submission to the will of God (Allah in Arabic)".

Muslims believe there is only one God and that God sent a number of prophets to humanity to teach them how to live, including Jesus, Moses and Abraham.

The final Prophet was Muhammad, who Muslims believe most perfectly delivered God's message, therefore they follow his example (called the Sunnah) and base their laws on the holy book, the Qur'an.

The five basic Pillars of Islam are a declaration of faith, praying, fasting, charity and undertaking a pilgrimage to Mecca at least once in one's lifetime.

The Islamic Society of the Seacoast Area is located in Dover and serves more than 300 Muslim families in coastal communities in New Hampshire and Southeastern Maine.

...Amala Dharmacharini, program director of the Aryaloka Buddhist Retreat Center, will lead a discussion on Buddhism.

Buddhism developed out of the teachings of Siddhartha Gautama who, in 535 BCE, reached enlightenment and assumed the title of Buddha.

He promoted 'The Middle Way' as the path to enlightenment rather than the extremes of mortification of the flesh or hedonism. Buddhists believe in reincarnation and that, after many lives, a person can attain nirvana by releasing their attachment to desire and the self.

Stevens said he also is working on booking a speaker from the Bahá'í Faith, a faith that arose from Islam in the 1800s. Bahá'í beliefs promote gender and race equality, freedom of expression and assembly, world peace and world government.

Other speakers may include representatives from neopagan traditions and from the Jainist religion.

Jainism is one of the oldest religions in India and its followers believe that the way to true bliss is through lives of harmlessness and renunciation. Followers believe every living thing in the universe is sacred and has a soul. Because of this, they follow a strict vegetarian diet and live in a way that minimizes their impact on the environment.

Labels: Bahá'í, Buddhism, Christianity, God, interfaith, Islam, Jainism, Native American Church, Pluralism Project, religion, Sikhism, Victoria Gray

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Wednesday, March 11, 2009

The coming evangelical collapse

The coming evangelical collapse

An anti-Christian chapter in Western history is about to begin. But out of the ruins, a new vitality and integrity will rise.

By Michael Spencer
March 10, 2009

Oneida, Ky. - We are on the verge – within 10 years – of a major collapse of evangelical Christianity. This breakdown will follow the deterioration of the mainline Protestant world and it will fundamentally alter the religious and cultural environment in the West.

Within two generations, evangelicalism will be a house deserted of half its occupants. (Between 25 and 35 percent of Americans today are Evangelicals.) In the "Protestant" 20th century, Evangelicals flourished. But they will soon be living in a very secular and religiously antagonistic 21st century.

This collapse will herald the arrival of an anti-Christian chapter of the post-Christian West. Intolerance of Christianity will rise to levels many of us have not believed possible in our lifetimes, and public policy will become hostile toward evangelical Christianity, seeing it as the opponent of the common good.

Millions of Evangelicals will quit. Thousands of ministries will end. Christian media will be reduced, if not eliminated. Many Christian schools will go into rapid decline. I'm convinced the grace and mission of God will reach to the ends of the earth. But the end of evangelicalism as we know it is close.

This is a lengthy article, well worth reading. In it, the following questions are asked, and answered:

Why is this going to happen?

What will be left?

Is all of this a bad thing?

Please click on "external source" to access the article in its entirety.

Labels: Christianity, evangelicals, Michael Spencer

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Tuesday, February 17, 2009

Do Christian Schools Make Students More Religious?

A new study says they might, but adds that parents and peers have more influence.
Tobin Grant | posted 2/11/2009 11:17AM

Parents deciding between religious and public schooling face many unknowns. One of the most important factors is how the schools might affect the faith of their children. Yet for all the debates over education, we know little about the effectiveness of Christian education on the spiritual lives of students. Students at religious schools are probably more religious than are public-school students. At issue, however, is why they are more religious. Is it just that they come from more religious families, or does the school itself directly affect the religiosity of teens?

A recent study by Jeremy Uecker, a doctoral candidate in sociology at the University of Texas at Austin, provides a major step forward in answering this question. Uecker uses the National Survey of Youth and Religion (NSYR) — the best survey to date on adolescent religious life — to compare the religious lives of students in different types of schools: Catholic, Protestant (most of which are evangelical), public, home, and secular private schools. The NSYR includes a wide range of questions on the spiritual lives of over 3,200 adolescents, their parents, and their friends. The information on parents is critical because it allows Uecker to tease out the effect of schools while taking into account the religiosity of the family.

There are two major findings that parents — and prognosticators — should consider when evaluating school options.

1. Protestant schools affect the private religious practices of students, but have no impact on church-related activities.

2. Parents and peers have more shaping influence on the religious lives of teens than do schools.

The good news for parents is that while the choice of schooling is important, the most effective thing they can do to affect the religious life of their children is to take their own spiritual life seriously and to encourage their children to build friendships with peers who are also faithful Christians.

As with any study of this kind, it is important to remember that the differences that Uecker finds are average differences. Some students may become more religious in a secular, public educational system. Parents need to consider the unique characteristics of their children and the educational mission of their local Christian schools. This study should help parents as they make their evaluations. While there are still many questions that need to be studied, this is a long, first step toward understanding how different educational choices may affect the religious lives of adolescents.

Labels: adolescents, Christianity, Jeremy Uecker, National Survey of Youth and Religion, public school, religious education, schools, Tobin Grant

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Monday, February 09, 2009

Europe does religion without the politics, suggests research

By staff writers
6 Feb 2009

The Bertelsmann Stiftung International Religion Monitor study says its research shows that Christian faith still has a strong personal influence in Europe - but not so much on people's political outlook.

On average, nearly three-quarters (74%) of people surveyed in Germany, France, Austria, Poland, Switzerland and the UK think of themselves as religious or very religious.

Italy and Poland came top of the six countries, with 89% and 87% respectively of the population seeing themselves as religious. The United Kingdom (63%) and France (54%) were the lowest. Russia, which was not included as part of Europe in this study, came lower still with 51%.

Overall, 57% of respondents said they attend religious services and practiced their faith “more or less regularly”, and 61% pray.

Traditional Roman Catholic countries tend to have more highly religious adherents than Protestant countries – in Poland 40% of people class themselves as very religious, compared with only 19% of the British population. Poles also attend church more regularly than other Europeans – 64% reported a high level of public religious practice compared with 17% in Germany.

Young people are as likely as the older generation to believe in God or some idea of the divine and the afterlife, with 41% of young people holding strong religious beliefs compared to 42% of the population as a whole.

The secular online news source EU Observer recently reported on the study – one of the first pieces of comment by EUO on religious affairs. The article quotes the survey saying: "the role which [religion] plays in tying together the countries of the European Union should not be underestimated".

However the EU Observer suggests that religious belief influences the political views of only 27% of respondents (and only 29% in Poland), and comments that "Europeans remain strongly religious but like to keep faith out of politics".

Sociologists such as Professor Grace Davie at the University of Exeter have long argued that religion and spirituality are mutating rather than disappearing in Europe, even though that continent retains its exceptionalism for having secularised more than any other continent.

She suggests the changing patterns of believing and belonging, which defy the simple interpretations of both secularist and 'religious revivalist' advocates, are due the emergence of "multiple modernities" in the world today - whereas the old secularisation thesis was that 'modernisation' was always accompanied by the demise of religion.

The data now suggests otherwise.

Labels: Bertelsmann Stiftung International Religion Monitor, Christianity, Europe

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Born-Again American: A Christian-Tinged Campaign From Norman Lear, a Religious-Right Foe

February 03, 2009 06:37 PM ET | Dan Gilgoff
By Dan Gilgoff,

The music video for Born Again American, TV producer and liberal activist Norman Lear's new campaign to promote service and volunteerism, might surprise you. The video, which features a new song that's also called "Born Again American," appropriates blatantly evangelical language: "I'm a Born Again American, conceived in Liberty/My Bible and the Bill of Rights, my creed's equality." How ironic, given that Lear has been battling the religious right—the evangelical right, really—for nearly three decades. Lear founded People for the American Way shortly after the Moral Majority had opened its doors.

Has Lear jumped on the bandwagon of progressives who've "gotten religion" in recent years?

Not exactly. I found a Washington Post article describing People for the American Way's 1980 founding, and it turns out that Lear has long used religion to battle the religious right:

Two organizations, one made up entirely of mainline religious leaders and the other with them predominating, have sprung up in recent weeks to fight the evangelists of the Christian right.

One group, People for the American Way, will be launched formally today by a coalition that includes television producer Norman Lear, former senator Harold Hughes (D-Iowa), the Rev. Theodore Hesburgh of Notre Dame, Rabbi Marc Tanenbaum of the American Jewish Committee and Dr. William Howard and Dr. William P. Thompson, the current and past presidents of the National Council of Churches.

Their plans call for distributing five 60-second TV spots, already produced by Lear, dealing with the Christian right. "We are trying to communicate to the American people that the Christian community understands that people must make up their own minds" about political issues, explained Thompson, who is the chief executive officer of the United Presbyterian Church.

"The church has the right to express its views," Thompson continued, "but it does not have the right to tell people how to vote."

A helpful reminder that liberals have been fighting religious conservatives with religion—and not just arguments for church/state separation—since way before the religious left's post-2004 revival.

Labels: Christianity, Dan Gilgoff, Norman Lear, People for the American Way, religious right, service, volunteering

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Friday, January 30, 2009

Sufi rising

January 25, 2009

For years, the Islamic revival has seemed to be a story of ever-growing fundamentalism and political extremism, but around the world, Sufi orders are rapidly gaining strength -- in Turkey and Syria, Uzbekistan and Indonesia. Sufism is also growing quickly in Iran, as younger Muslims seek a liberal and liberating kind of spirituality utterly different from anything the ayatollahs can provide. In 1979, Iran had 100,000 Sufis; today, there may be 5 million.

Globally, the movement represents a close parallel to the explosive worldwide growth of charismatic and Pentecostal styles within Christianity. Both practice a passionate style of religion, and both have demography on their side. The Sufi revival is most obvious in the African and Asian lands that have some of the world's highest birth rates. Although the Sufi revival has its impact in many Muslim countries, the North African story is particularly important for Europe and the West because of the influence of migrants. As Morocco and Senegal spawn new forms of Sufi devotion, for example, these spread to African communities in Europe, and find expression in youth culture and hip hop, even in Sufi rap.

Always, these movements speak the language of peace, hope, and reconciliation, and condemn extremism. These are the Muslim voices that can compete with the calls to jihad and terror.

Labels: charismatics, Christianity, Iran, Muslims, passion, religion, Sufism

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Friday, January 23, 2009

Americans accept 'array of faiths,' abandon biblical teaching

Allie Martin 1/16/2009 6:30:00 AMBookmark and Share

A new survey finds Christianity is no longer the default faith of most Americans.

The survey was conducted by The Barna Group, which found that half of Americans believe Christianity is just one of many options for genuine faith. George Barna, the group's founder, believes the study confirms that more Americans are adopting a pluralistic mindset.

"Americans are increasingly very accepting of a diverse array of faiths," he notes. "They're less likely to think that Christianity is right or accurate in what it teaches."

According to Barna, the survey also finds that many Americans are adopting their own ideas about faith, apart from God's Holy Word.

George Barna"What we find is that people are deriving their biblical literacy and their views of spirituality from conversations that they have with friends, and they give that equal weight to things they might get in church or from other religious settings," he points out. "They'll get their faith views from their own personal reflections as well as from their personal experiences and observations."

The survey reveals that most Americans still call their faith an important source of personal and moral guidance.

Labels: Allie Martin, America, Barna Group, Bible, Christianity, faith

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Friday, December 12, 2008

Obama's faith policy and our nation's future

Tuesday, December 9, 2008
Cassie Olson

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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The History of Religion

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

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

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Friday, November 07, 2008

Catholics, Muslims Affirm Shared Mission

Say Religion a Source of Harmony, Not Conflict

VATICAN CITY, NOV. 6, 2008 (Zenit.org).- Catholics and Muslims agree that youth must be formed in their own religious traditions and correctly educated about other religions, to give witness to transcendent values in a secular society.
The recently established Catholic-Muslim Forum affirmed this in a joint declaration released today, the result of their first seminar, which began Tuesday. The forum is comprised of 29 members of each religion and was formed by the Pontifical Council for Interreligious Dialogue and representatives of the 138 Muslim leaders who sent an open letter to Benedict XVI and other Christian leaders in October 2007.

The theme of the three-day seminar was "Love of God, Love of Neighbor," with a specific focus on two areas: "Theological and Spiritual Foundations" and "Human Dignity and Mutual Respect."

The final statement of the forum reflected many points of similarity between the two creeds as well as resolutions for positive action to build solidarity and peace between the two.

Foundation of love

The forum recognized the specific focus of Christian love: "The source and example of love of God and neighbor is the love of Christ for his Father, for humanity and for each person. God is Love and God so loved the world that he gave his only Son so that whoever believes in him shall not perish but have eternal life. God's love is placed in the human heart through the Holy Spirit. It is God who first loves us thereby enabling us to love him in return."

They continued with a summary of how love for one's neighbor in word and deed follows necessarily from the Christian's love for God. This love imitates Christ's sacrificial love, and includes every human person, even enemies.

Turning to the Muslim perspective on love, the declaration affirmed: "Love is a timeless transcendent power which guides and transforms human mutual regard. This love, as indicated by the holy and beloved Prophet Muhammad, is prior to the human love for the one true God. […] God's loving compassion for humanity is even greater than that of a mother for her child; it therefore exists before and independently of the human response to the One who is 'The Loving,'"

In regard to love of neighbor, the statement added some Muslim beliefs similar to those of Christians: "Those that believe, and do good works, the Merciful shall engender love among them. […] Not one of you has faith until he loves for his neighbor what he loves for himself."

Given these common foundations of love for God and neighbor, participants in the seminar recognized the gift of human life and the need to protect it. They asserted the belief that human dignity is based on each person's creation "by a loving God out of love." Thus every person deserves recognition of "his or her identity and freedom by individuals, communities and governments, supported by civil legislation that assures equal rights and full citizenship."

The declaration acknowledged God's creation of human personas as male and female, and noted the commitment of the forum to ensure "that human dignity and respect are extended on an equal basis to both men and women."

Religious differences

Members of the forum wrote that love of neighbor includes respect for each person's choices regarding religion. They affirmed that religious minorities are to be respected and that sacred figures, symbols and places should not be ridiculed.

They acknowledged: "As Catholic and Muslim believers, we are aware of the summons and imperative to bear witness to the transcendent dimension of life, through a spirituality nourished by prayer, in a world which is becoming more and more secularized and materialistic. […]

"We are convinced that Catholics and Muslims have the duty to provide a sound education in human, civic, religious and moral values for their respective members and to promote accurate information about each other's religions."

A source of peace

Seminar participants recognized that plurality in God's creation is a richness and should not be a source of conflict. They professed the belief that "Catholics and Muslims are called to be instruments of love and harmony among believers, and for humanity as a whole, renouncing any oppression, aggressive violence and terrorism, especially that committed in the name of religion, and upholding the principle of justice for all."

They challenged individuals from any religion to come together to help the needy, and to work toward upstanding financial systems that will consider the needs of the poor and relieve individual or national suffering.

Forward looking

The joint declaration recorded the conviction that young people are the future of the religious communities as well as societies. It asserted the necessity of forming youth, in their own religions as well as in the understanding of other cultures and religions.

The statement closed with a plan to hold a second seminar in two years, in a Muslim-majority country. Benedict XVI received the members of the forum in an audience, and participants ended the seminar by expressing gratitude to God for the fruitful dialogue among them.

Labels: Catholic, Catholic-Muslim Forum, Christianity, Jesus, love, Muslims, peace, Vatican

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Monday, September 29, 2008

Faiths unite for peace

by Millie Willis

Most of the news we hear out of the Middle East usually describes the violence among Israelis, Palestinians and Muslims. We seldom hear about, and often are unaware of, the heroic efforts among those citizens who are saying "Enough!" and are creating numerous interfaith groups working together to bring peace to the Middle East.

The Jerusalem Peacemakers is one of those groups. It is a network of independent interfaith peacemakers. Their purpose is to inform others about their work; encourage peace and healing in the Holy Land; nurture forgiveness, justice and collaboration, so that all people in the Holy Land may build a new future.

The Peacemakers are increasing in numbers, and include Christians, Muslims, Jews and Palestinians, men, women and children of all ages throughout the Holy Land.

On Sept. 7, we were invited to hear two representatives from the Jerusalem Peacemakers at an Interfaith Forum, held at the Antrim Chapel at Roanoke College. They were brought here by Sam Rasoul, a candidate for Congress and a member of the local Valley Character Interfaith Committee.

Rasoul introduced the two guest speakers to a sparse audience and moderated the forum. Eliyahu McLean and Ghassan Manasra represented the Jerusalem Peacemakers. Their topic was "Reclaiming Religion as a Source for Peace: Tools for Peacemakers in Judaism and Islam."

We learned that McLean was born in California and 10 years ago moved to Israel. He lives in Jerusalem and his faith is Judaism. He is active in Israeli-Palestinian dialogue in Nablus and Eilat. Until 2003, he was director of the Israel Chapter of the Peacemaker Community, Mevakshei Shalom, which serves as an umbrella for many projects integrating spirituality and reconciliation efforts.

Manasra is a Sufi Muslim. He is the director of Anwar il-Salaam, a Muslim peace and dialogue center based in Nazareth under the guidance of his father, Sufi sheikh Abdul Salaam Manasra. His father serves as the head of the Qadiri Sufi order in the Holy Land. He is currently running a project that brings together Jewish and Muslim high school principals and educators for study and training in religious sources for peace.

This year, Ghassan Manasra was awarded a Fulbright Scholarship to Catholic University in Washington, D.C.

They told their stories of their struggles and successes of meeting together with rabbis, sheikhs and priests and the many citizens from these areas of unrest. The Jerusalem Peacemakers' efforts to bring peace include interfaith camps and meetings where they try to understand each other and build respect through interfaith dialogue. Some Jewish, Palestinian and Muslim women leaders are working with their counterparts to initiate various movements, i.e. The Women's Partnership for Peace in the Middle East, Women's Interfaith Encounter Association and Culture of Peace Educational Program for schoolchildren.

These efforts are reminiscent of the heroism in the biblical battle story of David and Goliath. They are all working against great odds and with no support from their own governments.

The forum was uplifting, hopeful and educational. It is reassuring to learn that individual of different faiths are working together for peace in their part of the world. My appreciation to Rasoul for his great effort in bringing these two Jerusalem Peacemakers to Roanoke.

Labels: Christianity, Holy Land, interfaith, Jerusalem Peacemakers, Judaism, Millie Willis, Muslims, Palestinians

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Documentary Examines Role of Christian Faith in History of Freedom

By Elena Garcia
Christian Post Reporter
Wed, Sep. 24 2008

If it weren’t for the Christian faith, the birth of freedom and liberty would not have been possible, according to a new documentary from the Action Institute.

In “The Birth of Freedom,” Action Institute takes a look at key freedom fighters and associated documents to trace the historical development of the principles of liberty and freedom that endow Americans with “unalienable” rights as “equal” men.

From the plight of slave abolitionist William Wilberforce and America’s founding father Thomas Jefferson to civil rights figure the Rev. Martin Luther King Jr., the documentary shows how the Christian faith was inextricably linked to their cries for freedom.

“Think of what a scandal it would be if we were to say the abolitionists should have kept their Christian faith out of the struggle against slavery. Rev. Martin Luther King should have kept his Christian faith out of the struggle for civil rights. People who fought against the terrible crimes committed in the name of eugenics should have kept their faith out of politics,” said Prof. Robert P. George of Princeton University in the documentary.

The film also suggests that the idea of human rights was created by theologians.

The documentary, which has been screened to select audiences earlier this year, was shown at an exclusive premiere to a crowd of Christian bloggers at the 2008 Godblogcon over the weekend.

In conjunction with “The Birth of Freedom,” Action Media has also been releasing a series of short clips that provide additional insight into key issues presented but not covered in the film.

On Monday, the organization released its fourth short video in the series which examines "Poverty in Medieval Europe." New videos are released every Monday.

The Mission of the Acton Institute is to promote a free and virtuous society characterized by individual liberty and sustained by religious principles.

Labels: Action Institute, Christianity, Elena Garcia, freedom, Godblogcon, liberty, Martin Luther King Jr., Thomas Jefferson, William Wilberforce

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Wednesday, September 17, 2008

Faith, Golden Rule influence attitudes on torture, new poll shows

Thursday, Sep. 11, 2008
From staff reports

A new poll commissioned by Mercer University and Faith in Public Life shows the conflicted attitudes on torture among white evangelical Christians in the South.

Close to six in 10 white evangelicals in the South say that torture can often (20 percent) or sometimes (37 percent) be justified in order to gain important information, according to the survey, conducted by Public Religion Research. This compares to roughly half (48 percent) of the general public that believes torture can be justified, according to a Pew Research Center poll earlier this year.
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Despite high levels of religiosity, white evangelicals in the South are significantly more likely to rely on life experiences and common sense (44 percent) than Christian teachings or beliefs (28 percent) when thinking about the acceptability of torture. And only about one in 20 white evangelicals rely on the advice of government leaders when it comes to torture.

Among those influenced by Christian teachings, a majority (52 percent) of survey respondents oppose torture. In contrast, among those who rely most on life experiences and common sense, less than one-in-three (31 percent) oppose torture.

A majority (52 percent) agree with the Golden Rule argument against torture - that the U.S. government should not use methods against this country's enemies that we would not want used on American soldiers.

An appeal to the Golden Rule increases opposition to torture among every subgroup of white evangelicals. For example, only about one-third (34 percent) of white evangelicals who attend worship services more than once a week say torture is never or rarely justified, but a majority (50 percent) of this group was persuaded by the Golden Rule argument against torture. This represents a 16 point shift in opinion among the most frequent attending white evangelicals in the South.

A majority (53 percent) of white evangelicals in the South believe that the government uses torture as part of the campaign against terrorism, despite repeated claims made by government officials that the U.S. does not engage in torture. Only about one-third (32 percent) say that the U.S. does not use torture as a matter of policy.

This survey was based on telephone interviews conducted under the direction of Opinion Access Corp. among a sample of 600 white evangelical Christian adults, ages 18 years or older in the southeastern United States. The survey was fielded from Aug. 14-22.

Labels: Christianity, evangelicals, Golden Rule, religion, terrorism, torture

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Friday, August 15, 2008

A love that scares us

Christianity has always dealt in hard truths

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Michael Gerson, Calgary Herald
Published: Sunday, August 10, 2008

In a recent investigative profile, The Associated Press tells the depressingly familiar story of televangelist Kenneth Copeland.

His ministry's private jet and lakeside mansion. The complex web of ranching, oil and media interests that benefits his extended family. In this case, there is no taint of hypocrisy. Copeland practises what he preaches -- a doctrine that God wants his followers to prosper in very material ways.

This prosperity gospel combines two of the most powerful forces on Earth: the profit motive and the power of positive thinking. At its best, it inspires hard work, generosity and the avoidance of life-destroying vices. At its worst, it is religiously infantile.

"I believe God wants to give us nice things," says evangelist Joyce Meyer.

"I think God wants us to be prosperous," pastor Joel Osteen assures us. "I think He wants us to be happy."

Whatever ethical problems such leaders may or may not have, they face a large theological challenge.

A religious system that promises happiness and "nice things" is difficult to reconcile with the faith whose founder had "no place to lay his head," urged his followers not to store up "treasures on Earth," and called on them to deny themselves and take up a cross of suffering.

This has never made the best marketing message. What company would adopt the electric chair or the hangman's noose as its logo?

Christianity has always dealt in hard truths -- God is not a means to our own ends, suffering is unavoidable in lives bounded by mortality and often wrecked by failure.

Suffering for the sake of suffering is useless; it is merely masochism.

But when suffering cannot be escaped as the health-and-wealth preachers promise -- or even nobly endured as the stoics promise -- it may perhaps be transformed.

"If you and I can share our pain," said the late theologian Henri Nouwen, "suddenly we find grace and joy coming in. In your tears and anguish and struggle, you suddenly discover community, you suddenly discover friendship, you suddenly discover affection, you suddenly discover forgiveness, you suddenly discover healing.

"All these things come through vulnerability."

In this odd faith where the poor in spirit are blessed, the highest ideal is suffering for others -- though most of us do precious little of it. This model of spiritual leadership has nothing to do with conventional measures of success and influence. It is found in the medical missionary who buries his or her life in the forgotten relief of forgotten suffering. In the dying pope who speaks for the vulnerable by exposing his own shocking vulnerability.

One of the most vivid literary pictures of this leadership comes from a strange source -- a self-loathing, self-described "Catholic agnostic," prone to prostitutes, opium and suicide attempts.

In Graham Greene's "The Power and the Glory," set in the 1930s, Mexico's authorities destroy churches and hunt down priests for execution. An unnamed whiskey priest -- disguised and constantly moving -- doggedly performs his sacramental duties while knowing he is a spiritual failure. He has a mistress, a child and a problem with alcohol. But stripped of dignity, respect and possessions, he discovers an identification with the poor around him.

Labels: Christianity, love, Michael Gerson, prosperity, suffering

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Faith leaders reach out to get men in the pews

Faith leaders reach out to get men in the pews
By Teri Greene

Women are the majority in 21 of 25 Christian denominations, according to the recent U.S. Religious Landscape Survey, and some local pastors say they see those statistics reflected in their own churches. And while it affects the congregation, it hits families especially hard.

Some area churches are doing everything they can to encourage the presence of men in the sanctuary and in the community as outreach volunteers.
A new approach

Nationwide, many churches are brainstorming new ways to bring in the men.

One simple difference

A basic difference in the way men and women see themselves, as people and as members of the faith community, could be the factor behind the under-represented male population in many churches, some pastors say.

Many pastors acknowledge this difference between the genders when it comes to religion.

Sixty-two percent of those who attend church regularly as adults say that as children they went to church with both parents, according to a new survey of 1,007 adults by Ellison Research, a market research firm in Phoenix. If only one parent went to church -- usually the mom -- the likelihood of the adult regularly attending dropped to 50 percent. If neither parent took them to church, 33 percent now attend.

Women can have a key role in turning the negative trend around - or at least finding ways to compensate for it -- said Katrina Todd, public relations director at Pilgrim Rest. As a woman whose husband often has to work Sundays, Todd sees how problems can easily arise.

"I think sometimes our roles get reversed, because the men are taking on more hours at work and the women pick up the slack and do what's needed," she said.
Finding 'home'

But sometimes, it's more complicated, Todd said.

"I have spoken with some female friends and sometimes it's an issue of, they can't come to a common ground of the denomination, so the mom just decides, 'I'm going to go on with this denomination,'" taking the children with her and leaving dad at home.

Hoomes said it may just be a matter of whether the man is receptive to the church his wife and family are attending.

"My experience has been that churches appeal to individuals based on their own preference and past experiences," said Hoomes, adding that men of all ages serve in leadership positions at First Baptist. "Our pastor, Dr. Jay Wolf, describes worship styles like restaurants, different choices to meet different needs."

Todd's advice for women facing this dilemma: "Just encourage your husband and decide you will go to church wherever you feel the spirit together," she said. "Say, 'Let's make this decision as a family. What's going to be the best church to fulfill our needs? What has the best ministries - for youth or marriage, or whatever we need? Let's go out and research together and find out what's going to work for the family.'"

The way the church sees men is an important factor, said Gilbert, who acknowledges that the number of men in his congregation has begun to grow.

"We're not focusing on how bad they are," Gilbert said of church members in men's ministries. "We're saying, 'What can we do to better equip you to deal with the pressures of being a father or husband?'"

He said increasingly popular culture is bashing men, and that needs to be reversed.

"Men are saying, 'At what point do I feel welcome?' Here, we have somebody helping men to improve," Gilbert said. "Women have led us, carrying the household, doing more than they were called to do. Men need to go further, to step back and take their rightful place, becoming leaders in their households."

Labels: Christianity, church, men, religion, U.S. Religious Landscape Survey, women

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Saturday, August 02, 2008

The Catholic "destiny" in China

Many new Christians are a mix of old and new faiths while others are torn between themselves
by Francesco Sisci

BEIJING --

In China, it is now trendy to wear a cross, hanging from a small chain at the neck, fully exposed on the chest.[1] The crosses are made of wood, metal or, sometimes, silver, gold or precious stones. And it is not just about fashion: It may be jewelry, but it is also a religious statement.

Most of the time, when asked about the meaning of the cross, the bearer will answer proudly and clearly: Yes, I am a Christian. Yet, after that, everything becomes blurred. Most people don’t know the difference between being Christian (“jidujiao,” which in China refers to Protestants) and being Catholic (“tianzhujiao”, a totally different word). Nor are they familiar with the various branches of the Protestant faith. A Chinese government estimate puts the total number of “Christians” at 130 million—almost 10 percent of the population and at least five times the percentage of Christians (Protestants and Catholics) there was when the Communists took power in 1949. Even taking into account the population increase, the absolute numbers have grown immensely, up from the original 8 to 9 million.

However, if one takes a closer look at these numbers, little appears to have changed since 1949. The Catholics, even in the rosier estimates, are about 12 to 13 million, or 1 percent of China’s population, the same percentage as in 1949. The rest of the Christians are Protestant or something similar. I conducted a small survey and found that in Italy, where they are free to express themselves, many Chinese migrants are Jehovah’s Witnesses. They are mostly from the Wenzhou area in the Zhejiang province and converted while living in their villages. In one case, a wandering pastor stopped by a home and saved a sick relative through his prayers. In return, the family converted.

In the countryside, there are also many Mormons and Evangelicals. Most just follow whichever pastor they meet out of “yuanfen,”[2] or fate. Many of those pastors are self-taught, having read a translation of the Bible in Chinese. The translation may be not very accurate or done in a scholarly way. To this very weak Biblical background they add their own preaching, which is bound to draw more from the local Chinese lore (non-Christian) than from the Bible, simply because the Bible is not part of Chinese education or tradition. Many pastors mix Christianity with Taoism and Buddhism.

Jehovah’s Witnesses and Mormons are considered to be pseudo-Christians by Catholics. Thus they might be not very different theologically from Hong Xiuquan’s Taipings, the religious sect that almost toppled the Qing dynasty in the middle of the 19th century.

The leader of the rebellion, Hong Xiuquan, claimed to be Jesus Christ’s younger brother and said he had a vision after reading a partial translation of the Bible in Chinese. He organized a movement and a hierarchical Church, in which he was the top leader and his siblings and friends were senior officials. He also edited his own version of the Bible. At its peak, the Taiping was a tightly knit organization with many millions of converts. Some modern Chinese Christians might have sprung out of that old distorted Christian sensibility, while others might be heirs of the highly literate Protestant foreign missionaries who have flocked to China since the 19th century. In contrast to the past, modern Protestants are not organized in a single vertical Church. As far as we know, they do not plan on bringing down the government: They are not rebellious and do not want to establish a new order.

The government, mindful of the history of Taiping, might have been inclined to put down these new Christians. However, the emergence of Falun Gong in 1999 changed the order of priorities.

On April 25 1999, about 10,000 Falun Gong (a Taoist-Buddhist sect) followers surrounded Zhongnanhai, China’s White House, in a show of force to demand greater political clout. China's top leaders had no warning from their security apparatus and were caught completely by surprise. They later found out the protest was organized or abetted by senior security officials. There were suspicions that it might have been part of an attempted putsch supported by the most conservative, xenophobic wing of the Communist party and aimed at stopping the process of reforms.

The Falun Gong were opposed to modern science and medicine. In a line with old Chinese traditions, they claimed that diseases do not exist, that they were just manifestations of sins, and thus without sins, there would be no sickness. The Falun Gong have a very structured organization, modeled after the Communist party with cells, a central committee, and a politburo. They claimed to have 100 million supporters in 1999.

“The fact that so many people believed in this mumbo-jumbo changed the debate in the Party. It proved that it was not that reforms were going too fast; the problem was that reforms were going too slowly.”[3]

Furthermore, it proved that there was a “spiritual market” that was out of the Party’s reach. The Party had forsaken all claims to total “spiritual” answers after Mao’s demise. It had long stopped preaching “dialectic materialism” as some kind of religion, as it did during the Cultural Revolution (1966-1976). This had created a huge spiritual void, and in the early 1980s, China was rife with all kinds of breathing exercises, such as Qigong, with their roots in ancient Chinese tradition. They all assured better health, but many went as far as promising miracles and immortality. The Falun Gong was one of them. People who had now lost all faith in eternal communism and who saw traditional Confucian values shattered by decades of Maoism turned to Qigong. And after the crackdown on Falun Gong many former Qigong practitioners turned their religious interest to Christianity “with Chinese characteristics”—with the blessings of the officials who preferred Christianity to Falun Gong.

In sum, many of these new Chinese Christians are new converts to "modernity," which in China is largely tantamount to “Westernization”—or the American way of life. They pray to Jesus as they eat at MacDonald's or Kentucky Fried Chicken. But just as they can't eat hamburgers every day (and can't digest cheese and can't stand its smell), so they can't take the "pure" overeducated Christianity and even the "purely" American Presbyterians or Evangelicals are hard to swallow. In the same way they add soy sauce or rice vinegar to their food, to Evangelical faith they may add belief in feng shui ("wind and water," traditional Chinese geomancy) and the Yijing (an ancient soothsayers’ manual).

However, as with food, there are real “gourmands” of faith. A whole legion
of Chinese goes to seminaries and devoutly studies Latin to become good priests, Catholic or Protestant. These people take the old Chinese beliefs with a grain of salt: They do not believe in the metaphysical power of feng shui, but accept some of its more physical and "realistic" aspects: Do not reside near to polluted river because the air will be dirty; build your house with back to a high mountain so that it will be protected from cold winds and warmer in winter.

It is important to consider religion in two separate parts. There is the kernel belief in divinity, and there is the cultural wrapping that enables the delivery and acceptance of that belief. These differences are not absolute, and they can be reconciled once the different cultures are fully understood and “translated.” But this translation work has been lagging behind presently.

This is not a theoretical issue—it is critical since it trickles down to present Chinese Catholics, for whom there is a split between the official and underground churches, with lots of people caught in between. This is a political issue, but not only a political issue.

The official Catholics fear of losing their standing, direct contact with the leadership, control of the physical assets of the Church, and power over the hierarchy. The underground Catholics fear of being completely swept under the rug and sacrificed for the official Church. Both know that a time of total freedom has ended.

So far, both groups are de facto independent both from the Chinese government and the Vatican. The official Catholics can have great leeway with the Chinese government claiming they have to be loyal to the religious precepts of the Holy See, and Beijing does little to interfere in the internal life of official Catholics, fearing it could face international opposition for oppressing religious followers. Meanwhile the official Catholics can also keep religious interference from the Holy See at bay claiming they have to follow the government.

The underground Catholics do not obey to the government, as they hardly recognized it; and they were also quite independent of Rome, citing the distance, the particular conditions, and the official persecution.

Over the years, things have grown so confused and messy that there are cases of dioceses with three bishops—one official, one underground, and one “conciliatory”—all fighting with each other.

It is as if parts of the same separated body are all fighting with each other, knowing they will be sewn together again but not knowing how they will to live together.

At the moment, there are two possible solutions. The first is to reach a minimal agreement and then build slowly on successive revisions. This would require sending a nuncio to Beijing to manage all the existing threads. The second solution would be to first reach a comprehensive agreement, then have normalization, and finally send a nuncio to Beijing.

Some middle-ranking officials on both sides, concerned with the actual implementation of the agreement, would prefer the latter. Top leaders might go for the former, as they are interested in benefiting from the broad political fallout of the agreement or starting to sort out practically the local complications of the life of the Chinese Church.

Despite the larger friction, there is growing trust between the two sides. China and the Holy See reached a common agreement for the man who became bishop of Beijing last year, after the demise of Fu Tianshan. Fu had been appointed by the government but not recognized by Rome. Conversely, in 2007, through intense consultations, Beijing and Rome jointly picked young Li Shan (born in 1965) for the prestigious and symbolic position of Bishop of Beijing, virtually the head of the Chinese Catholic Church.

Furthermore, for the first time since the departure of the last nuncio in 1951, the Chinese government agreed to let four Catholic priests celebrate a mass per week during the Olympics. The masses will be in five foreign languages (Italian, Spanish, German, French, and Korean) at three central churches. English-language masses are already celebrated by Chinese priests. The masses are intended for the foreign community that will flock to Beijing during the Olympics and Paralympics period, which lasts until September 20, and thus their political impact can be minimized. However, it is a major political event as the government will concede about 50 occasions (about the total number of masses) to foreign, uncontrollable priests who will preach the Catholic creed in “communist” Beijing. It is clear proof of a new trust between China and the Holy See.

Yet, in the end, both sides are clear that the agreement cannot be just a political barter over small clauses on a piece of paper. Present China is the continuity of a millennial tradition, while Vatican represents the inheritance of only 30 centuries of Western civilization. All the way to the present, in agreement with or opposition to it, the Christian tradition has been largely defined by Rome.

If these two traditions manage to find common cultural grounds and a deeper dialogue, beyond the petty economic or political bartering, relations between China and Western world could be in place.

In the end, what also matters will be finding shared values that go beyond the issue of national integrity, something that was forced onto China by Western powers during colonial times. Before adapting to “modern Western concepts” of a nation-state, China was something close to the American melting pot: You could speak Chinese, you behaved like a Chinese person, and therefore you were Chinese—despite the color of your hair, the color of your skin, or even your accent.

Meanwhile, in the West: “In their rebellion against Christianity, the nations of Europe have exhausted and demoralized themselves. After the catastrophes of the past century, they are neither Christian nor nationalist.”[5]

In China, influential thinkers such as Zhao Tingyang, Huang Ping, Li Xiaoning, Qiao Liang, and Wang Xiangsui are striving to elaborate new doctrines that would go beyond the notion of nation as the post-Westphalian nation-state imposed on China since the 19th century. In this sense, their effort appears parallel to a similar elaboration going on in the USA. However, this is a separate subject that goes beyond the scope of the present article.

This new cultural project should be the real basis for the renewal of international organizations such as the UN, the IMF, et cetera, which are now becoming outdated.

Labels: Catholicism, China, Christianity, church, Falun Gong, Francesco Sisci, Hong Xiuquan, religion