TruthBook Religious News Blog

02/11/2009

According to the U.S. Religious Landscape Survey from the Pew Forum, 27 percent of Americans are married or cohabitating with a spouse or partner who is of a different faith background.

If people of different Protestant denominations are included, such as a Lutheran married to a Methodist, the number swells to 37 percent.

Those most likely to marry or live with someone of a different belief are nonbelievers (65 percent) and Buddhists (55 percent). Those least likely are Hindus (10 percent), Mormons (17 percent) and Catholics (22 percent).

Labels: belief, faith, marriage, Pew survey, religion, spouse

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Friday, August 15, 2008

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

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

Believers in hell decline

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

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

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

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

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

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

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

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

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

The believers

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

Islamic beliefs

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

Jewish viewpoint

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

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

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

Helping others

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

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

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

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

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

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

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

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

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

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

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

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Saturday, August 11, 2007

A non-believer - say it isn't so

A non-believer - say it isn't so
August 11, 2007

You can be gay, black or even a woman, but America will not tolerate a president who has no religion.
Anne Davies

Pete Stark found himself in a unique and slightly uncomfortable position earlier this year. The longtime Democrat congressman for the Oakland district near San Francisco had responded to a survey from the Secular Coalition for America which offered a $1000 prize to the person who could identify the "highest-level atheist, agnostic, humanist or any other kind of 'nontheist' currently holding elected public office in the United States".

To his surprise, that was him. Stark was the only one of 535 federal politicians prepared to admit he had no religion. For a few brief weeks he was the poster-boy for the humanists in a nation where, according to Pew Foundation research, eight out of 10 people say they have "no doubt God exists" and that "prayer is an important part of their daily lives".

In the immediate aftermath, Stark's staff worried about the backlash. Would his office be targeted by fire-and-brimstone Christians, prophesying his imminent damnation? One or two callers promised to pray for Stark's soul, but for the most part, the callers felt Stark was championing a position held by a significant but silent minority.

Fortunately, at 75, Stark is not planning to seek higher office. If he had been, he had just committed political suicide.

Being an atheist is the biggest handicap a person could have to being elected US president - worse than being gay or a woman, according to a Gallup poll in February.

More than 53 per cent of people surveyed said they would not vote for an atheist. They would prefer a homosexual president - 43 per cent said they would not vote for a homosexual - or a woman president (11 per cent said they would not vote for a woman).

And it seems that these days being black or Catholic or Jewish is hardly a barrier at all, with each of these factors being named as a bar by fewer than 7 per cent of voters.

That the US remains so concerned that its leaders be people of faith is surprising.

In most industrial societies, the level of religiosity declines as the society becomes wealthier and more sophisticated, according to John Green, a senior fellow at the Pew Forum on Religion and Public Life, which regularly surveys attitudes towards religion in the US.

Yet the US remains a highly religious place. Not the most religious place on the planet, but certainly more religious than Europe and Australia.

Labels: Anne Davies, atheism, God, Pew survey, politics, prayer, Unites States

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Sunday, August 05, 2007

New keys to religion

Posted on Sat, Aug. 04, 2007

By MELISSA VARGAS
Star-Telegram staff writer

Large and small congregations in Fort Worth, Arlington and Northeast Tarrant County are beginning to join social networking sites to help bridge the Sunday-to-Sunday gap for members. Even more are creating their own Web pages in an attempt to appeal to a younger audience and make themselves more accessible.

Fellowship Web-site users can submit prayer requests, get more information on the church and watch excerpts of sermons and video blogs by the Rev. Ed Young. Some are linked through his Web page, Edyoung.com, or trimmed to present on YouTube. One YouTube sermonette had been viewed 6,282 times in just five weeks.

Sites like Mychurch.org, modeled after Facebook and MySpace, are slowly popping up to cater to younger, more computer-savvy users who spend time on the Internet to communicate with friends.

Online in numbers

More than 141 million Americans use the Internet, according to a 2006 survey by Pew Internet. Of those, 30 percent were using the Internet for religious or spiritual information.

The study found "that the Internet has become a vital force in many faith communities," the report states.

Religion researcher George Barna found that people are warming up to the idea of "cyberfaith." Currently, the most popular spiritual-related activities online are listening to archived religious teachings, reading "devotionals" and buying religious products and resources, according to a Barna nationwide survey in 2000 of 1,017 adults, 605 teenagers and 604 Protestant pastors.

Churches are vigorously adapting to the trend, and many local congregations such as St. Michael's Catholic Church in Bedford and Wedgwood Baptist Church in Fort Worth maintain Web pages and offer podcasts and e-mail contact with clergy.

Some religious leaders believe an online presence could replace the church experience for many congregants.

"By the end of the decade, we will have in excess of 10 percent of our population who rely upon the Internet for their entire spiritual experience," Barna wrote in his research. "Some of them will be individuals who have not had a connection with a faith community, but millions of others will be people who drop out of the physical church in favor of the cyberchurch."

Mychurch.org

The idea for Mychurch.org was sparked one Sunday morning when Suh and his wife were sitting in church and realized they didn't know any other parishioners.

Launched in September, the social networking site is viewed 3 million times a month, with 200,000 unique visitors, Suh said. Mychurch.org hosts 6,921 churches and 35,798 members worldwide. In Texas, 538 churches are registered, including a handful in the Dallas/Fort-Worth area.

Parishioners can search for their church by name or ZIP code and can connect with the pages of up to three churches. Once at the site, they can collect friends, share pictures and write blogs. Churches can even upload audio sermons, so people who couldn't make it to a service can listen to it.

As with other social-networking sites, Mychurch.org allows parishioners and church representatives to create their own personal profile on the site.

Cyberfaith

On mychurch.org, you can do the following:

Create a site for your church

Join a church's site

Communicate with your friends

Post and read others' blogs

Share your pictures

Coordinate church events

msanchez@star-telegram.com

Labels: Barna Group, church, information, Internet, Melissa Vargas, Pew survey

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Wednesday, June 06, 2007

Díos Ha Muerto?

Peggy Levitt

"God is Dead," declared Nietzche, or if he wasn't yet, many people were certain he would be soon. So, when the Pew Survey finds that more and more Hispanics claim no religious identity and that their rates of church attendance decline the more time they spend in the United States, it should come as no surprise. Becoming more secular is what they are supposed to do.

Such surveys, while extremely valuable, are based on an incomplete view of religion. They assume that religion can be compartmentalized -- that just as we go to work from nine to five, so we pray on Friday or Sunday and that is that. But, for many people, religion is an all encompassing way of life. They don't just put it back in the box when they put their prayer book back in the pew. Faith guides how they live their everyday lives, who they associate with, and the kinds of communities they belong to, even among people who claim they are not religious.

Most people could not separate Irishness from Catholicism, Indianness from being Hindu, or what it means to be Pakistani from what it means to be a Muslim because they believe that religion and culture go hand and hand. They have a much broader understanding of what religion is and where to find it than many Americans. They see religion and spirituality as routinely spilling over into the workplace, the schoolyard, the health clinic, and the law office.

When people put up "saint magnets" on their refrigerator doors, light candles in honor of the Vírgen, or decorate their dashboards with photographs of their gurus, they imbue the quotidian with the sacred. When a Latino family celebrates its daughter's fifteenth birthday or a Hindu son invites his elderly parents to live with him, it is a religious as well as a "cultural" act.

What's more, many people never enter a formal house of worship to express their faith. They have no experience belonging to a single religious community with whom they pray on a regular basis. They are comfortable worshipping at any temple or mosque because faith is an individual rather than a collective affair. You can do it at home or in the park just as well as in an official sanctuary.

And, just as the walls of religious buildings are permeable, so are the boundaries between faith traditions. Many people come from countries where they have always combined elements from different faiths. Brazilian Catholicism, for example, has always incorporated indigenous, African, and Christian practices, giving followers permission to be many things at one time. Though loathe to admit it, Dominican Catholicism integrates many Haitian practices. For many people, then, boundary crossing, or combining elements from different faiths, is the rule not the exception. So when surveys sound alarms that Latino Catholics are defecting to Pentecostalism, we can safely assume that at least some people belong to two congregations at once.

While it is clear that more Hispanics claim "no religion" after they have lived for some time in this country and that their church attendance declines, this doesn't necessarily signal they are becoming less religious. Faith takes many shapes and sizes it. It rears its head in many places. To really understanding the changing dynamics of religious life, we need to know where to look.

Labels: culture, faith, Hispanics, Pew survey, religion, tradition

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Tuesday, May 01, 2007

Hispanics Leaving Imprint On Religion In Dallas, Across U.S.

12:00 AM CDT on Thursday, April 26, 2007
By JEFFREY WEISS and DIANNE SOLÍS / The Dallas Morning News

A major study released Wednesday offers a close look at how Hispanics are changing the way religion is practiced in the United States – and how American culture is affecting the faith of Hispanics.

There may be no city in the country where Hispanic influence is felt greater than in Dallas. Among the American cities with the 10 largest Hispanic populations, Dallas is second only to New York in its percentage of Hispanic immigrants, according to census figures.

Since most Hispanics are Catholic, the local diocese may be the most transformed. The Dallas Diocese has swelled from about 200,000 in 1990 to about a million members today. And most of the newcomers are Hispanic.

But Catholic leaders are hardly the only religious officials concerned with Hispanics. About 20 percent of Hispanics nationwide are Protestant, according to the survey by the Pew Hispanic Center and the Pew Forum on Religion and Public Life. And 18 percent of American Hispanics have changed their religion – mostly from Catholicism.

The Baptist General Convention of Texas and the Southern Baptists of Texas Convention, the two largest state Baptist groups, each have significant Hispanic outreach programs. And myriad nondenominational Hispanic churches can be found in storefronts and larger sanctuaries.

The Hispanic population of this country grew by 28 percent from 2000 to 2005. So sheer numbers mean that American church leaders want to integrate the newcomers into existing traditions. But the Pew survey identifies some ways that Hispanics do not fold smoothly into the non-Hispanic religious culture.

Many Hispanics bring a different approach to religion than can be found in many Anglo or black American churches, the survey indicated. They generally are more religious than non-Hispanics, are rooted in a more mystical, experience-driven understanding of their faith, and have powerful links to the language and customs of their homelands.

Hispanic identity is more tied up in community than the Anglo tradition that emphasizes the individual, said Mr. Reyes, president of Buckner Children and Family Services. An American church that wants to reach out to Hispanics must provide some link to that community identity, he said.

The Pew study, based on bilingual interviews of about 4,000 Hispanics nationwide, identified some broad differences between Hispanics and non-Hispanics:

• Denominations – About 68 percent of Hispanic adults identify themselves as Catholic, compared with 22 percent of non-Hispanic whites and 4 percent of non-Hispanic blacks.

• How they experience their faith – About 29 percent of Hispanics who attend worship services say they speak in tongues – a hallmark of Pentecostal or charismatic worship – compared with only 11 percent of non-Hispanics. About 45 percent of Hispanic Catholics say they have seen or received divine healing, compared with 21 percent of non-Hispanic Catholics.

• Where they choose to worship – About 66 percent of Hispanics who attend church say their church has a Spanish-speaking priest or pastor, a Spanish-language service, and a predominantly Hispanic congregation. Even for Hispanics who are third-generation or higher, about 42 percent report attending a church with all three characteristics.

That preference for Spanish language and culture fits the experience of the Baptist General Convention of Texas. The convention counts more than 1,200 Hispanic churches as members. Just over half are Spanish-only and most of the rest are bilingual, with only a tiny fraction offering English-only services, said Rolando Rodriguez, the convention's director of Hispanic ministries.

The depth of the Mexican immigrant influence on Dallas religion can be seen and heard in the festivities around the Dec. 12 feast day of the Virgin of Guadalupe. The night before, Ross Avenue frequently fills with Mexican immigrants who begin the pilgrimage carrying the Guadalupe banner to the Dallas shrine, much as they sojourn to the Basilica of the Virgin of Guadalupe on a hill named Tepeyac in Mexico City.

According to Catholic tradition, the Virgin Mary appeared repeatedly to a Mexican Indian named Juan Diego in 1531 on Tepeyac Hill. Processions and other celebrations celebrating the tradition are annual affairs in Mexico – and now in Dallas.

Elizabeth Villafranca is a Guadalupe parishioner whose favorite piece of jewelry is a gold necklace with the Virgin of Guadalupe's image. Her preference for a Spanish language-friendly church matches the Pew survey results.

A visiting priest from Morelia, a central Mexican town, told her last year, "Siento que es un sucursal de Mexico," ("I feel like this is a branch of Mexico.")

The cultural connection is particularly important to Ms. Villafranca as she raises her 7-year-old daughter Natalie, a singer in the cathedral choir, she said.

"Every generation born in the United States starts to lose some tradition, but for our family it is important that she always have that connection to the roots," Ms. Villafranca said.

That search for connection can also be found in non-Catholic Hispanic churches.

When Vincent Gonzales, a graduate of Dallas Theological Seminary, started his North Dallas Family Church, he made bilingual services his specialty.

He uses a PowerPoint presentation when reciting the Scriptures, preaching a bit in English with Spanish translations on the big screen, then preaching in Spanish while flashing the English translation. Songs of praise such as "Yes, Jesus Loves Me" carry an echoing line of "Sí, Cristo, me ama."

"The older Hispanics still prefer Spanish, but their children speak English and sometimes only English," the pastor said. "We have to speak to two worlds. We have to minister to two cultures."

Labels: Americans, Baptist, bilingual, Catholic, community, Dallas, Dianne Solis, Guadalupe, Hispanics, Jeffrey Weiss, Pentecostal, Pew survey, religion