TruthBook Religious News Blog

Fri March 27, 2009
By John Blake

(CNN) -- Leslie Gage knew it was coming, but that didn't take away the pain.
Atlanta Community ToolBank volunteers build playground, and relationships, in their community.

Atlanta Community ToolBank volunteers build playground, and relationships, in their community.

She was working as an architect for a small company in Atlanta, Georgia, when the company's founder asked her into his office. He took off his glasses and rubbed his hand against his forehead.

"We just can't afford to keep you..."

She eventually joined a nonprofit group that renovated homes in her neighborhood, but she also built something else: a place in her community.

Now she wonders whether more Americans will arrive at the same conclusion that she has: We have to rebuild our sense of community, not just our banking system, if we're going to survive.

According to one perspective, more Americans turn to their remote, not their neighbor, in bad times. Netflix officials reported a 45 percent jump in profits during the end of 2008. Gross movie ticket sales are up 18.8 percent this year, according to BOXOfficeMojo.com. And home entertainment business sales are surging, according to sales figures.

Yet there are other signs that the economy is also inspiring Americans to turn to one another for everything from solace to stew.

Making stew for the neighbors

Nonprofit groups report a surge in volunteers. Peace Corps applications are up 16 percent from last year. Online applications for AmeriCorps, a federal program where volunteers tutor needy children and build housing for the poor, have increased three times faster than a year ago.

Thousands of Americans have organized Economic Recovery House Meetings in all 50 states at the urging of President Obama to talk about the stimulus plan and help one another get through the economic crisis.

Turning to Google instead of God

The duty to one's neighbor is a fundamental belief in most religions. It would seem natural that more people would turn to their church, mosque or synagogue for community in tough times.

But don't expect a shaky economy to lead to a national religious awakening, said Nancy Dallavalle, chairwoman of the Department of Religious Studies at Fairfield University in Fairfield, Connecticut.

While individual communities of worship may see some uptick in their numbers, Dallavalle said, fewer Americans depend on traditional religion for support.

Some studies reinforce her point. According to the American Religious Identification Survey, almost all religious denominations have lost members since 1990. Membership in mainline Protestant denominations has fallen for the past 30 years and has been widely documented.

The Internet also siphons people away from traditional religious communities during tough times, she said. Americans who have grown up outside organized religion prefer to get their inspiration through the Internet: online motivational tracts, inspirational speakers and self-help gurus.

Whether people turn to God or Google, this economic crisis will shift people's values, said Melissa Harris-Lacewell, a commentator and political science professor at Princeton University.

An economic crisis may even cause Americans to rethink what's worth admiring, she said. Instead of watching the "Real Housewives of Orange County," more might become drawn to the real families of ordinary America, where couples lose jobs and get sick, but they still stick together, she said.

Gage, the Atlanta architect, had to do the same for herself. After she was laid off, she experienced an emotional tailspin. For several weeks, she refused to apply for unemployment benefits because she didn't want to get more depressed shuffling along an unemployment line.

Then she volunteered at the Atlanta Community ToolBank. The nonprofit group lends tools and renovates home for the elderly and disabled. She quickly realized that people weren't just inviting her into their homes. They were inviting her into their lives.

She still remembers the first neighbor she visited on behalf of ToolBank. The woman offered her breakfast in her living room and directed Gage's attention to her "Wall of Fame," which held portraits of her children.

"She had 13 children, all of them grown and several with college degrees," Gage said. "She was so proud of each and every one of them because, as she said, education of any kind was hard to come by when she was a girl. ... I won't ever forget that."

Why economic uncertainty is 'awful' for bringing people together

David Putnam is the author of "Bowling Alone," a 2000 book that argued that many Americans are living more isolated lives. The book concluded, after wide-ranging interviews and numerous studies, that Americans belong to fewer civic groups, know their neighbors less and meet less often with family and friends.

That solitary impulse in Americans actually gets worse during hard economic times, Putnam said.

He said economic uncertainty has an "awful" effect on social connections because people become depressed and lose their sense of self-esteem when they lose a job, he said.

One study looking at the Great Depression demonstrated this, Putnam said. He said that civic engagement, measured by involvement in groups such as local PTA groups and Elks lodges, steadily rose in the U.S. from the turn of the 20th century.

But between 1930 and 1935, during the height of the Great Depression, many civic organizations lost half of their membership, he said.

Americans eventually recovered their engagement in community. He said the country's greatest civic book occurred between 1940 and 1965. That boom was driven by "the Greatest Generation," the men and women who came of age during World War II.

"They had just been exposed to five years of war bond drives, scrap metal drives and Boy Scouts asking people to give up rubber mats in their car for the war," Putnam said. "They lived with a sustained notion of we're all in this together."

Perhaps that will happen now. Gage said she's seen it happen in the United States before.

Gage lived in New Orleans, Louisiana, in 2005 when Hurricane Katrina demolished much of the city. What she remembers most is not what was destroyed by Katrina but what was borne out of it: a luminous sense of community.

As she walked through the neighborhoods, she said, she kept encountering people who were cleaning up and looking to help others.

Gage has found a job at an ecofriendly architectural firm in Atlanta. But her memories of her neighbors in New Orleans, and the people she met through the ToolBank, convince her that Americans won't live by Netflix alone in the days ahead.

"It was a tough time, but I saw the entire city come together," Gage said. "I don't see why we can't do that."

Labels: Atlanta, community, faith, God, Internet, John Blake, recession, the economy

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Sunday, March 30, 2008

Deep faith may lead to puzzling choices

Posted March 30, 2008

Community of like-minded people reinforces beliefs

By Keith Uhlig
Gannett Wisconsin Media

WAUSAU — Dale and Leilani Neumann of Weston relied on prayer to heal their sick child, 11-year-old Madeline Kara Neumann, police say. After she died from an undiagnosed but treatable form of diabetes, that decision seemed incomprehensible and even criminal to many.

Religious scholars say a potent mix of deep faith and a reinforcing community of like-minded people can lead believers to make choices that seem unfathomable.

Rita Swan, 64, of Sioux City, Iowa, said she and her husband, Douglas, prayed for the recovery of their son, Matthew, along with a Christian Science practitioner, or faith healer.

"We thought Christian Science worked, and we felt superior to the general public. We thought we were closer to God, and we had the kind of secret knowledge in keeping yourself well," Swan said.

After Matthew died of meningitis in 1977, the Swans broke from Christian Science, a religion in which they both grew up. In 1983, they formed Children's Healthcare Is a Legal Duty, an advocacy group that lobbies for laws requiring parents to provide medical help for seriously ill children.

Intense faith is a powerful force, said Rob Howard, an assistant professor of communication and religious studies at the University of Wisconsin-Madison. It can give the devout the "ability to reinforce certain beliefs that some people can view as extreme."

For many, this kind of faith starts with a powerful feeling they can't explain.

Often people use religion to "understand these experiences, because they're sensed mind and body. It's an intense kind of certainty, an intense kind of conviction, and it might be attached to different beliefs," Howard said.

Leilani Neumann described her strong spiritual feelings in posts on a religious Web site operated by Unleavened Bread Ministries of Pensacola, Fla., led by David Eells. The site doesn't condemn the use of doctors or medicine, but it shares stories of miracle cures and bolsters the notion of faith healing.

The Neumanns told police they weren't members of any specific church, but they found a religious community of sorts through the online ministry that reinforced their faith-healing beliefs.

Labels: Christian Science, community, faith, faith healing, Keith Uhlig, prayer, religion

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Monday, March 17, 2008

Society diverges on idea of need to attend church

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More Christians turn to non-traditional paths

SURVEY RESULTS

For decades, Christians -- four of every five American adults who identified themselves as Christians -- assumed they had one legitimate way to practice their faith: through involvement in a conventional church. A study from The Barna Group, which examines cultural trends and the Christian church, shows a majority now believe they have legitimate alternatives which are "a complete and biblically valid way for someone who does not participate in the services or activities of a conventional church to experience and express their faith in God."

* Engaging in faith activities at home, with one's family; acceptable by 89 percent.

* Being active in a house church; 75 percent.

* Watching a religious television program; 69 percent.

* Listening to a religious radio broadcast; 68 percent.

* Attending a special ministry event, such as a concert or community service activity; 68 percent.

* Participating in a marketplace ministry; 54 percent.

Less than 50 percent consider other alternatives to be biblically valid, including faith-oriented Web sites (45 percent) and participating in live events via the Internet (42 percent).

Used with permission of The Barna Group (www.barna.org), a marketing research company in Ventura, Calif., that studies cultural trends and the Christian church.

Can you be a legitimate Christian without going to church?

The question dates back to the earliest days of Christianity when post-resurrection adherents struggled to define doctrine in the decades after Christ's earthly departure. In letters to various first-century faith communities, the fledgling church's earliest theologian, Paul, wrote that individual Christians are members of the "body of Christ."

Times have changed -- dramatically -- at least according to a recent national survey of American adults.

A report from The Barna Group showed a majority of adults believe several alternatives to conventional church membership are legitimate ways to practice Christianity. The alternatives included sitting at home and watching a religious television program, which 69 percent said was "a complete and biblically valid way" to express faith in God, according to the Barna survey conducted in December.

Not surprisingly, the question of whether one can be a Christian without going to church drew strong opinions in a random survey of residents.

Some adamantly asserted the only way to be an authentic Christian is through a conventional church, where like-minded believers are educated and enabled to live following the divine example of Christ.

Others view God's grace as totally providential and not limited to dispensation through an earthly vessel.

Attitudes changing

Not too long ago, the Barna organization said most American adults -- four out of five identified themselves as Christians -- assumed the only legitimate way to practice their faith was through a conventional church. Barna is a marketing research company in Ventura, Calif., that studies cultural trends and the Christian church. But in recent decades, Barna said the pendulum has swung toward what some describe as non-traditional practices.

As a result, membership in organized Christian churches has declined in recent years, according to a 2008 yearbook prepared by the National Council of Churches. Among the 25 largest denominations, only Jehovah's Witnesses, with 1.07 million members, and the Church of Jesus Christ of Latter Day Saints, with 5.78 million adherents, noted significant increases -- 2.25 percent and 1.56 percent, respectively.

Four other denominations gained members since the 2007 yearbook -- Southern Baptists, African Methodist Episcopal Zion, Roman Catholic and Assemblies of God -- but the growth rates ranged only from 0.19 percent to 0.87 percent.

In a news release, yearbook editor Eileen W. Linder said 20- and 30-somethings might attend worship and other religious activities, but resist becoming official members of conventional churches.

Their reticence can lead to a religious "freedom" that is contrary to biblical teaching, Sorber said.

Many mainline Protestant and Catholic churches are feeling the pinch caused by "lone ranger" Christians.

A changing culture

The question can probably be debated endlessly and can arise in the most unlikely of settings. Several years ago, singer Bono of U2 told Rolling Stone magazine that even though he is a "believer," he finds it difficult to be around other believers. "They make me nervous. They make me twitch," he was quoted as telling an interviewer in 2005.

The only certainty is the changing face of religion, particularly Christianity, in America, which is a contributing factor to faith practices becoming less dependent on religious institutions.

Whether one accepts or rejects non-traditional practices or conventional churches, surveys show adults are an increasingly diverse and pluralistic lot who are willing to abandon their childhood faith for other options.

According to a recent national study, the Pew Forum on Religion and Public Life found roughly 44 percent of American adults since their childhoods have either switched religious affiliation, moved from being unaffiliated with any religion to being affiliated with a particular faith, or dropped any connection to a specific religious tradition altogether.

"People will be surprised by the amount of movement by Americans from one religious group to another -- or to no religion at all," Luis Lugo, director of the Pew Forum, said in a news release.

Labels: attendance, Barna Group, Christianity, church, community, faith, membership, spirituality

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Monday, January 28, 2008

Odyssey Catholics

December 28, 2007

Young and restless, tenuously connected to their faith

Please click on "External source" for complete article, and interviews with three "millenials."

By GREG RUEHLMANN

Justin Brandon has been weighing his options. The 25-year-old San Francisco resident recently applied to Stanford’s highly competitive MBA program, but even if admitted, he isn’t sure he wants to leave his job at Better World Books, the promising dot-com where he has coordinated online marketing since June.

Brandon isn’t used to feeling so content about a job. In the three years since he graduated from the University of Notre Dame, he has done extended volunteer work in Puerto Rico, served as a video production assistant at Notre Dame, shot documentary films in Ghana and Haiti, and worked as a search quality technician for Google in Silicon Valley.

“Every year,” he said, “part of me wants to move cities or switch jobs.”

Brandon and his restless ventures represent a generational trend among some young college-educated men and women who are free to choose flux over stability. Some social scientists have dubbed these post-college years the “odyssey years” -- a nomadic period when young adults move from one job to another, from one city to the next, delaying marriage, children and permanent career tracks longer than previous generations. Spiritually, they tend to be seekers, a characteristic that applies even to many with deep roots in a traditional religion such as Catholicism and no great desire to venture too far from the fold.

“Catholicism was a deep part of my experience at Notre Dame. It is what opened my eyes to the wider world. It sparked [my journey] and has influenced my way of going about it,” Brandon said.

According to a number of studies, the same holds true for a significant proportion of other young Catholics who belong to the so-called “Millennial generation,” the still-forming group that follows Generation X and includes those born in the period from the late 1970s to the late ’80s. These include 29-year-olds Nicole Shirilla and Ed Fians. Shirilla began medical school this fall in Pittsburgh after teaching in Baton Rouge, La., working in South Bend, Ind., and traveling to Rwanda and Sri Lanka as a filmmaker. Fians plans a springtime move from Chicago to New York City -- his second stint there, and the fourth time he will have decamped for a different state since 2001.

These three Millennials -- unwed at an age their parents are likely to have been married, and still discerning a career path several years after graduation -- believe that Catholicism has informed their journeys. And vice versa: Their journeys have informed their faith. In the fluid world of the odyssey years, their stories split and converge in fascinating ways on issues of religious practice, commitment, community and convictions -- all those things, in other words, that relate to their identities as Catholics.

Their stories reinforce the view expressed recently by New York Times columnist David Brooks. Citing the work of Princeton University scholar Robert Wuthnow, Brooks wrote that today’s children “graduate into a world characterized by uncertainty, diversity, searching and tinkering. Old success recipes don’t apply, new norms have not been established and everything seems to give way to a less permanent version of itself. Dating gives way to Facebook and hooking up. Marriage gives way to cohabitation. Church attendance gives way to spiritual longing. Newspaper reading gives way to blogging.”

New York Times columnist Thomas Friedman, writing about recent encounters with Millennials still in college, noted, “I am impressed because they are so much more optimistic and idealistic than they should be. I am baffled because they are so much less radical and politically engaged than they need to be.”

According to another recent D’Antonio study (coauthored with Vincent Bolduc), the Millennial generation mixes “personal autonomy with new-found concerns for the common good.” More than other generations, they are likely to rely on individual conscience when making moral decisions than on the church’s teaching authority. But the church’s social teaching, particularly its exhortation to help the poor, strongly resonates with 91 percent of Catholic Millennials.

Millennials are demonstrating their altruism through ever-increasing involvement in community service, but they are also integrating it into their shifting career choices.

Indeed, wonders Darrell Paulsen, a church professional well acquainted with Catholic Millennials, what will they find if and when they decide it’s time to engage more deeply with their church? Paulsen, who coordinates marriage preparation at the University of Notre Dame, hears frequent complaints from the young professional couples he directs. He knows that the Millennials are unlikely to hang around if they don’t find what they need, and parishes will be the losers.

“Lots of parishes put up walls to participation for young people,” he said. Among other problems, “they give them trouble for being away from the church, or for cohabitating.”

Yet, Paulsen insists, parishes can’t afford not to welcome these Catholics at a significant moment of “settling,” such as marriage, baptism of a child or the decision to put down roots. “People are out there,” he said. “They’re spiritually hungry, but they want a place where they feel nurtured, not just where they’re told they are wrong. If they think they’re going to be yelled at, or put to sleep or just asked for money, they’re not going.”

That, Paulsen suggests, makes for one of the few easy choices in a Millennial’s young life.

Labels: altruism, career, Catholic, church, community, Greg Ruehlmann, millenials

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Sunday, December 30, 2007

Believers in Community

Atheists Enjoying Social Benefits of Church Even if They Don't Believe in Religious Rituals

By Jonathan Mummolo
Washington Post Staff Writer

Saturday, December 29, 2007

Statistics suggest that many atheists find a role for religion in their lives. According to a survey released in July by the Barna Group, a religious polling firm, 36 percent said they had prayed to God in the previous week even though they identified themselves as atheists. Five percent said they had read the Bible in the previous week.

The number of atheists remains low. According to last year's General Social Survey by the National Opinion Research Center, 2.1 percent of respondents said they do not believe in God.; 4.3 percent said they are agnostic -- that they are not sure whether God exists and don't think there was any way to find out.

Among those who say they do not believe, some have adopted traditional religious roles.

When Lori Lipman Brown, director of the Secular Coalition for America, which lobbies to keep religion out of government, and her husband were asked to be godparents of her nephews they accepted, seeing it as more of a caretaking responsibility than a religious obligation.

"I looked at it as, they trusted us to be the guardians," said Brown, who identifies herself as a nontheist, adding that she told her in-laws that she and her husband were not religious. "I think it's important to be honest with family members. . . . They wanted people they knew would take care of these kids . . . not so much religious leaders."

To help nonbelievers maintain tradition while preserving integrity, Margaret Downey, president of Atheist Alliance International, set up http://secular-celebrations.com a Web site outlining nonreligious ceremonies that mark marriage, death and the arrival of children.

Downey, who presides over the ceremonies for a fee as a certified secular humanist officiant, recently organized an atheists convention in Crystal City that drew more than 500 people. It featured a naming ceremony for young children as an alternative to baptism.

Such ceremonies include remarks on the significance of the child's name as well as vows taken by parents and "guideparents" to teach and nurture the child. In the text of a sample ceremony on Downey's site, parents vow to help their child "learn to love truth, even when it goes against" them.

"Celebrations and holidays and traditions serve dual purposes," Downey said. "Instead of godparent, [we say] guideparents or mentors, and that way we could participate honestly but under the terms of a secular participation. Now, that might not satisfy the religious component, but it certainly would offer a branch of unity when philosophical differences would tear people apart.''

"We are social animals," she said. "We need these occasions to bring family and friends together into our lives."

Labels: atheism, Barna Group, community, Jonathan Mummolo, religiosity

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Wednesday, July 04, 2007

What's the most dangerous idea in religion?

By JOHN BLAKE
The Atlanta Journal-Constitution
Published on: 06/30/07

Religion is one of the most potent forces in human affairs. It has inspired some of history's most sublime moments, but also some of its most barbaric.

The Inquisition, the bombings of abortion clinics, suicide bombings in Iraq – all have their roots in some form of religious ideology.

With that in mind, five leading religious thinkers from varying faiths were asked the same question: What is the most dangerous idea in religion today? Their comments were edited for brevity and clarity.

Violence in the name of God

— Richard Land
"I would agree with Pope John Paul II who said that there is a sacred sanctuary of the soul for each man and woman. No other human being has the right to coercively interfere with that sacred sanctuary of the soul. The most dangerous idea in religion is the idea that violent, coercive force is permissible in the name of God — any God.

"You see this with radical Islam. Notice that I said radical Islam, not Islam.

"More people will die if this idea spreads. It will help poison the well of debate and discussion about issues that people disagree on. It's corrosive to public discourse to say if you disagree with me, I'm going to kill you. It erodes freedom of speech, assembly and worship."

Richard Land is the president of the Southern Baptist Convention's Ethics & Religious Liberty Commission. He was selected by Time Magazine in 2005 as one of the 25 most influential evangelicals in America.

Follow our rules or else

— Wayne Dyer
"Carl Jung [the author and psychiatrist] had a line. The paraphrase is this: The No. 1 problem with organized religion is that the purpose of organized religion is to prevent people from having a direct experience of God. Religion is organized around the principle that religion will provide the direct experience of God for you as long as you become a member, follow our rules and contribute to us financially.

"The most important thing a human being can recognize is that they are already connected to God and to maintain that connection is not something you can turn over to another person or organization. One of the truths of the physical world is that you must be like what you came from. If you have an apple pie and you ask what the apple pie is like, it's like [the apple] where it came from."

Wayne Dyer is one of the most popular self-help speakers in the nation. He's the best-selling author of 29 books and has been featured frequently on Public Broadcasting Service specials.
My religion is right

— Rabbi Harold Kushner
"There's a sense that in order for me to be right, everyone who disagrees with me is wrong. It makes religious interfaith cooperation more difficult. If I believe that, I have to believe that other people's religions are worthless, invalid.

"You have to understand that religion is not about getting information about God. Religion is about community. The primary purpose is not to get us to heaven but to put us in touch with other people. I can have fierce loyalty to my family without denigrating other people's family. I can have fierce loyalty to my own religion without denigrating other people's religion. In the same way, my neighbor can say, 'My wife is the most wonderful woman in the world.' I can take that as a statement of love, not fact."

Rabbi Harold Kushner is one of the most famous Jewish thinkers in the nation. He is best-known for his best-selling book, "When Bad Things Happen to Good People" (Anchor, $21).
Converting others to your religion

— Dr. Abdullahi cq Ahmed An-Na'im
"I wouldn't believe in a religion if I didn't believe it to be better than other religions. The notion of superiority and exclusivity is inherent to religious beliefs. It can be dangerous and not be dangerous.

"The whole idea of missionary work is a very loaded and dangerous idea because it's often presented as simply presenting beliefs for someone to accept or reject. It's always embedded in power. Those who have the ability to proselytize to others are more powerful than others. They have the resources to establish schools, hospitals. Missionary work is not neutral. It is embedded in power. You don't find Muslims coming to proselytize in the United States. But you find Americans going to all sorts of Muslim countries."

Dr. Abdullahi Ahmed An-Na'im is an internationally recognized scholar of Islam and human rights. He is the Charles Howard Candler Professor of Law at Emory University.

A tribal view of God

— Deepak Chopra
"The most dangerous idea is my God is the only true God and my religion is the only true religion. It leads to quarrels, divisiveness, terrorism, prejudice, racism and bloodshed. We see it in the world right now

"All religious ideas are programmed into our consciousness at a very early age. We hold them to be true. It's very difficult to step out of that condition even in the face of good intellectual reasoning because of emotional bondage to our condition. We bristle with emotions when our beliefs are threatened.

"We are at a very critical stage in our evolution. We're beginning to become aware. We know a lot about nature. We have a pretty good idea about the beginning of the universe. We understand to a great extent the law of physics, chemistry and biology. And yet for the vast majority of us, – though we have cell phones and can make nuclear bombs, – our psychological and spiritual evolution is frozen to a level that is very tribal."

Deepak Chopra is chairman and co-founder of the Chopra Center for Well Being in Carlsbad, Calif. He is a best-selling author and popular lecturer best-known for integrating Western medicine with the natural healing traditions of the East.

Labels: Abdullahi cq Ahmed An-Naim, community, Deepak Chopra, God, ideology, missionary, Rabbi Harold Kushner, religion, Richard Land, tribal, violence, Wayne Dyer

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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

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Spirituality ‘Hot Topic’ On Campus

Monday, April 30, 2007
Amanda Wilcosky / Staff Writer / aw283105@ohiou.edu

Spirituality on campus might be overlooked at times, but in a recent Campus Crusade for Christ survey of nearly 2,000 Ohio University students, 75 percent said they believed there is an intelligent designer behind the universe.

The survey was conducted during the Veritas Forum, which occurred April 10 to April 12. The purpose of the survey was to stir up interest and to give students a voice on spiritual topics, said Brian McCollister, OU director of Campus Crusade and Athletes in Action.

Based on the outcome of the survey, spirituality seems to be an important part of college students’ lives, whether they are finding faith, losing faith or are still searching.

A question leads to Christ

For some students, the transition into college provides an opportunity for spiritual growth, which is true for OU senior Ryan Neises, a sports management major. He said his exploration of faith began his sophomore year when someone in his fraternity asked him one of life’s most difficult questions: What happens to us after death?

Considering his inquiry, Neises said he looked to the Bible and eventually became interested in learning more about Jesus Christ. He joined the Greek Life Bible study, a Campus Crusade program that he said furthered his spiritual identity.

"When I first joined Bible study, it was exploring my faith," Neises said. "Since I’ve come to faith, it allows me to supplement it and help me grow."

Now a leader of the group — held every Tuesday at 9 p.m. — Neises urges other Greek students to explore their faiths in an open environment. He said that finding faith has truly influenced his life, changing his previous discontent to constant hope and joy.

"Since I’ve been more spiritual, I’ve had more of an impact on people because it has allowed me to be more of an open person," he said.

Growing apart from faith

Anna Simis, a sophomore theater performance major, has had a much different experience with religion. Instead of gaining spirituality during college, her faith has dwindled. Born and raised Catholic, Simis said she stopped going to church because she began to disagree with several of the church’s doctrines.

The daughter of divorced parents and niece of a gay aunt and gay uncle, Simis said she is unable to negotiate being part of a religion that condemns homosexuality and disallows divorcees from receiving Holy Communion. Simis said she began struggling with her faith in high school and that college has helped to lessen her guilt.

"College reaffirmed my beliefs and gave me the sense that I didn’t have to feel bad about questioning my faith," she said.

While still searching, Simis said that she believes in "a higher sense of purpose" and the good that can come out of religion. She added that she has found other things in life, such as community service, that can be "more rewarding than sitting in mass for an hour."

Science above spirituality

Sophomore Kristin Stover, who has never gone to church and has had no experience with religion, represents the 25 percent of students that expressed disbelief in or uncertainty of intelligent design. A biological science major, she said she was raised in a family that valued scientific pursuits.

"I grew up questioning everything," Stover said. "I think science is about disproving things, but you can’t disprove religion — that’s the line where it gets kind of fuzzy."

When she was younger, Stover said she felt pressured by friends to become religious, a feeling that continued into her freshman year of college. She said she now feels content with where she is in life and finds it comforting that there are others at OU who share her outlook.

Despite not being religious, Stover said she does not consider herself an Atheist because she has not been fully exposed to any faith. Instead of relying on religion, being close with family and friends helps her to find meaning in life.

"The sense of community that people get from church is still there," she said. "It’s all about connecting to people."

Labels: Amanda Wilcosky, Campus Crusade for Christ, community, faith, intelligent design, Jesus, spirituality

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Saturday, April 14, 2007

Frank Talk About Sex . . . And Faith

Austin author's surprising findings in teen survey

AMERICAN-STATESMAN STAFF
Saturday, April 14, 2007

Warning: This column might make you blush.

I know it's going to make me a little squeamish. And I think that's part of the point. Religion and sex, to adapt a phrase, make uneasy bedfellows.

But they intersect regularly in the lives of American teenagers. And Mark D. Regnerus, assistant sociology professor at the University of Texas, has found some surprising accounts of how faith influences the sexual decisions of teens.

In his new book, "Forbidden Fruit: Sex and Religion in the Lives of American Teenagers," Regnerus debunks some myths about trends in teen sexuality, explores the effectiveness of abstinence-only education and hears from those who pledge virginity until marriage or try to determine their "emotional readiness" for sex.

Regnerus used survey data and in-person interviews with more than 250 teens across the country to find out how beliefs and participation in faith communities shape their actions.

The key is being plugged into a religious community, Regnerus says. Participation, rather than denomination, is the factor that makes a difference.

Let me give you a little background here about Regnerus. He's 36 and grew up in Michigan, the son of a minister in the Reformed Church in America, a small denomination founded in the colonial period by Dutch settlers. He now attends Covenant Presbyterian Church in North Austin with his wife and two children.

As a person of faith, he appreciates the influence of religion on teenagers. As a dad, he's well aware of the challenges he'll face when his own kids reach their raging hormones phase.

He understands that it's not easy to talk about sex. And in the age of easy access to Internet pornography, religious and nonreligious parents alike fret about the images and messages that could confront their children.

"It's a strange new world," Regnerus said, adding that porn is "radically shaping how adolescent boys and (young) men think about sex, think about women."

With those images so prevalent, how should churches treat sex? Is it a sacred act? A profane one? Is it both?

These are good questions, but Regnerus says religious communities aren't raising them. Most teens would be hard-pressed to articulate their denomination's teachings on sex, other than "it's best to wait for marriage."

I asked him what approach best serves teens.

"The emotionally healthiest thing to do is wait," Regnerus said. "That seems pretty clear for the evidence."

But he immediately anticipated the next question: Wait for what? Marriage? A monogamous adult relationship? How do parents and religious institutions prepare young people?

In his "unscientific postscript," Regnerus stresses that his book aims to show "what is, not what ought to be." But he's not afraid to share his opposition to abstinence-only education, and he stresses that kids do want to hear about sex from their parents.

"The idea of 'the talk' has to go away," he said. "It must be an ongoing dialogue."
And another thing troubled him: the gender double standard.

"We wink at (boys) and we tell girls to wait," he said.

Yet another complicated issue. It is different for girls. Regnerus found that teen girls struggled more with the guilt and emotional pain associated with sex.

He writes in his postscript, ". . . if congregations intend to be faithful to their own teachings about the body and sexuality, they should stop winking at this double standard, acknowledge it, and start having more frank conversations about the real sexual issues that real people face."

Provided they can stop blushing long enough.

Labels: community, faith, Mark Regnerus, pornography, religion, sex, teenagers