TruthBook Religious News Blog

November 17, 2009
Survey: Childhood religious involvement often sparks adult faith

Survey data released by the Christian study organization The Barna Group reveals a strong correlation between childhood exposure to faith and church and the continuation of that faith into adulthood.

A sample of 1,000 American adults in July revealed that 78 percent of adults who regularly attended religious services and functions as young children did not have significant changes in their faith outlook as adults. Similarly, 79 percent of adults who continued with exposure to church into their teenage years reported little variance from the faith taught them growing up.

The survey identifies that 69 percent of adults recall having regular exposure to religion as young children or adolescents.

Among the most active as children were Catholics (86%), upscale adults (78%), Midwesterners (76%), notional Christians (75%), college graduates (75%), women (73%), political conservatives (73%), and those ages 65-plus (73%).

Please click on "external source" to access links to the entire study

Labels: children, faith

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Sunday, September 27, 2009

Health: The healing power of prayer

By Pamela Fayerman,
VANCOUVER SUN September 26, 2009

Bending down to place flowers at the graves of his parents, 87-year old Marcelo Carr lost his balance, hitting his head on the tombstone at Ocean View cemetery.

The trauma caused paralysis in his upper and lower limbs. Three months into his stay at Vancouver General Hospital, he says doctors told him to resign himself to his limitations and accept life in a wheelchair.

For Carr's 84-year old brother, Stan, the accident was just as traumatic and life-changing. As his brother’s primary caregiver, Stan is at Marcelo’s side 12 hours a day. Now, a little more than a year since the fall, Marcelo is able to walk with his brother’s assistance and his arms have also regained some function.

The men don’t discount the assistance from physiotherapists and other health professionals in Marcelo’s gradual recovery. But nothing would be possible, they say, without the healing power of prayer. It helped lift Stan’s depression after the accident. And it has given them both the physical and emotional strength to endure.

Chris Bernard, a Providence Health Care pastoral care worker at St. Vincent’s Hospital (Langara site), the long-term care residence where Marcelo now resides, is an integral force in their journey. Such workers offer emotional and spiritual support, companionship and compassion to people of all faiths, spiritualities and belief systems. Providence Health Care is believed to have the largest number of hospital chaplains in the province, in accordance with the founding legacy of the nuns who laid out its spiritual underpinnings, according to Liz Macdonald, coordinator of pastoral care services at St. Paul's Hospital.

Although Catholic icons abound in the many hospitals and facilities throughout the Providence organization, Bernard and Macdonald help facilitate multifaith prayer or non-religious reflection and meditation.

"As care providers, we take a holistic view of the patient/resident ... to ensure all the facets of their being receive attention — social, physical, emotional, psychological and spiritual. In this context, healing means the return to wholeness and integration of the person. Even if the patient/resident cannot be physically cured per se, they can attain healing in other dimensions of their humanity," Bernard says.

When she visits patients in hospital who are open to praying, Macdonald, a former nurse, says “we may pray for restoration or a cure if we think there is one, but if not, we pray for strength to accept suffering, to be at peace, to accept that in life, there is suffering. We thank God for the medical technology and the skills of doctors, nurses and other health professionals and ask that God give strength.”

Bernard adds prayer brings about insight, connectedness, understanding, tranquility, reconciliation and peaceful acceptance.

Skeptics may doubt the power of prayer, but in a recent article, Jeff Levin, a leading researcher in the area of faith and healing, noted that a review of over 1,200 studies of religion and health found a positive effect of some sort (hope, optimism, physical and emotional strength and recovery) in the vast majority.

Please click on "external source" for the complete article. And for a Urantia Book perspective on prayer and health, please consider the following:

91:4.5 Remember, even if prayer does not change God, it very often effects great and lasting changes in the one who prays in faith and confident expectation. Prayer has been the ancestor of much peace of mind, cheerfulness, calmness, courage, self-mastery, and fair-mindedness in the men and women of the evolving races.

Labels: faith, health, hospital, Pamela Fayerman, prayer, spirituality

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Thursday, September 10, 2009

How the Facebook spirit moves us

The tiny ‘Religious views’ box has become a pit stop for philosophical inquiry
By William Wan
September 08, 2009

For the longest time, the question just sat there on his screen. Cursor blinking. Waiting quietly, like a patient priest in a confessor’s box.

Religious Views: ––––.

Creating a Facebook profile for the first time, Eric Heim hadn’t expected something so serious. He had whipped through the social network Web site’s questionnaire about his interests, favorite movies and relationship status, typing witty replies wherever possible. But when he reached the little blank box asking for his core beliefs, it stopped him short.

"It’s Facebook. The whole point is to keep it light and playful, you know?," said Heim, 27, a college student from Dumfries, Va. "But a question like that kind of makes you think."

Such public proclamations of beliefs used to require a baptism in water, or a circumcision, or learning the five pillars of Islam. Now Facebook users announce their spiritual identity with the stroke of a few keys. And what they are typing into the open-ended box offers a revealing peek into modern faith and what happens to that faith as it migrates online.

Of its 250 million users worldwide, Facebook says, more than 150 million people choose to write something in the religious views box.

Amid the endless trivialities of social networking sites –the quotes from Monty Python, the Stephen Colbert for Prez groups, the goofy-but-calculatingly-attractive profile pics –the tiny box has become a surprisingly meaningful pit stop for philosophical inquiry.

Millions have plumbed their innermost thoughts, struggling to sum up their beliefs in roughly 10 words or less. For many, it has led to age-old questions about purpose, the existence of the divine and the meaning of life itself.

Some emerge from the experience with serious answers. George Mason University student Travis Hammill, 19, spent several days distilling his beliefs into this sentence: "Love God, Love Others, Change the World."

Please click on "external source" for the complete article

Labels: belief, Facebook, faith

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Thursday, September 03, 2009

Religion & Ethics Newsweekly Returns For Its Thirteenth Season

Wed Sep 2, 2009

Acclaimed PBS Series Offers One-of-a-Kind Television News Coverage of Religion

As today`s top headlines reveal, dealing with faith, religion and ethics has
never been more important to communities across the U.S. and worldwide. But
network news offers only limited coverage of such issues. For more than a
decade, RELIGION & ETHICS NEWSWEEKLY, anchored by veteran journalist Bob
Abernethy, has been providing distinctive, exhaustive, one-of-a-kind coverage of
religion`s role in American life, international news, and major ethical issues.
September fourth marks the start of the thirteenth season of this half-hour
weekly program.

Religion & Ethics Newsweekly is a production of WNET.ORG - one of America`s most
prolific and respected public media providers.

Since 1997, an award-winning team of correspondents, including Lucky Severson,
Fred de Sam Lazaro, Saul Gonzalez, Tim O`Brien, Deborah Potter, Betty Rollin,
and Mary Alice Williams, along with host Bob Abernethy and managing editor Kim
Lawton, have traveled around the country and the globe to cover stories on such
topics such as Middle East peace prospects, the ethics of privatized genetic
testing, the split in the Episcopal church over homosexuality, religion`s role
in American politics and in helping people cope with the recession. Studio
discussions featuring newsmakers, scholars and policy analysts have also offered
insightful perspectives on subjects ranging from bioethics to Vatican policies
to Wall Street and faith.

For more information, and to see the rest of the article, please click on "external source."

Labels: ethics, faith, PBS, religion, Religion and Ethics Newsweekly

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Seeing the Future: Can Religion Evolve and Survive in a Changing World?

By Peter Savastano
September 2, 2009

Since the fall of Secularization Theory, which claimed that belief in God would slowly recede in the face of science and technology, we still must ask: Is there a future for formal, organized, institutionalized religion as we presently recognize it in rapidly globalizing, postindustrial and postmodern world? Here’s what religion will have to do for humans to survive and flourish.

One of the last books the Catholic mystic, social activist, poet, and Trappist monk Thomas Merton read just before his tragic death in Bangkok, Thailand on December 10, 1968, was Final Integration in the Adult Personality (1965, E.J. Brill). Written by the Iranian-born psychologist A. Reza Arasteh, the central premise of the book is that in order for a person to reach final integration of the adult personality, she or he must grow beyond their native culture and religious tradition.

In a subsequent book published twelve years after Merton’s death, Growth to Selfhood (1980, Routledge), Arasteh further develops this central idea making the paradoxical argument: that the means by which one outgrows or moves beyond the limiting worldview of one’s native religious tradition is through the practice of the religious tradition itself.

Two questions I have spent a lot of time thinking about over the last number of years is what form, structure, and expression the phenomenon we call "religion" will take in the future (that is, if "religion" is then still labeled as such); or, conversely, is there a future for religion (specifically formal, organized, institutionalized religion as we presently recognize it) in a rapidly globalizing, postindustrial and postmodern world?

Back in the 1960s, sociologists predicted that the advancement of science and technology would usher in a secular worldview and that religion would eventually fade into the past. Or if it did manage to survive, they imagined, religion would become the purview of a small segment of the population that, kicking and screaming, has refused to enter into the contemporary world.

Of course, we now know that the sociologists were wrong. Religion, it seems, is here to stay. Rather than fade into oblivion or become a private matter, religion is front and center in the new millennium, especially since the tragic events of September 11, 2001.

Still, while it isn’t going away any time soon, it is also true that if we humans are going to collectively survive and flourish living in the information age of a globalized world, our understanding and practice of religion will have to change. While we can’t know for certain what shape or form religion will take in the future, I am willing to speculate. Fortunately, there are some trends and patterns that support my speculations so they are not simply spun out of thin air.

If the recent surveys, Faith in Flux: Changes in Religious Affiliation in the U.S." (2009), and the "2008 American Religious Identification Survey (ARIS)," are any indication, the process Arasteh described in his two books may be an experience common to a growing number of Americans. As the surveys suggest, this process of growing beyond one’s inherited religious tradition has become far more prevalent, sometimes spanning generations. Referred to as the Nones," these are people who identify themselves as unaffiliated with any kind of organized religion and are happy to be so. However, this does not mean that Nones have no interest in spirituality, prayer, meditation, or ritual; all areas traditionally associated with "religion."

This is just a small portion of a two-page article exploring the subject of the future of "religion." Please click on "external source" to access the entire article.

Labels: A. Reza Arasteh, ARIS, faith, God, Peter Savastano, religion, sociology

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Martin lifts voice for science and religion

Former N.C. governor tells church the two need not be in conflict.
By Tim Funk
Monday, Aug. 31, 2009

For centuries, they waged war. It was religion vs. science.

Their battles ranged from 17th-century Italy, when the Catholic Church sentenced Galileo to house-arrest-for-life for saying the earth orbits the sun, to the Bible Belt in the 1920s, when Tennessee science teacher John Scopes was prosecuted for teaching evolution.

Militants on both sides are still shouting away, but another, more nuanced voice can also be heard today: that of the scientist who believes in God.

On Sunday, former N.C. Gov. Jim Martin – son of a Presbyterian minister and a longtime chemistry professor – argued that science and religion are compatible, not contradictory, and that faith must evolve along with our understanding of nature.

"I believe the God of Abraham and Moses… was the creator of the universe and all forms of life," Republican Martin told about 230 people at Charlotte's Covenant Presbyterian, his church for 16 years. "I do not believe it was done in six days."

Six periods of time is more like it, Martin said, starting 4.5 billion years ago. And though one-time seminary student Charles Darwin's theory of evolution continues to be dismissed by many evangelical Christians, Martin called it "the best understanding we have available. You can't be a biologist unless you subscribe to that."

A thoughtful article - please click on "external source" to see the whole thing...

Labels: evolution, faith, Jim Martin, religion, science, Tim Funk

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Saturday, August 29, 2009

TEXAS FAITH: Do we put too great a premium on our biological lives?

Tue, Aug 25, 2009
William McKenzie/Editorial Columnist

Despite the cries at town-hall meetings, the House's health care bill contains no "death panels" that would force end-of-life decisions upon elderly Americans. But the protests certainly have revealed a deep anxiety among some voters about the end of their lives.

Part of that is natural. No one wants someone else making decisions for them about how their days come to a close. Yet it also speaks to a heightened fear that many of us have about our mortality.

Texas Faith moderator Rod Dreher explored this subject in a paper he did for his Templeton Cambridge journalism fellowship this summer. He drew upon the writings of Orthodox theologian Jean-Claude Larchet, author of "The Theology of Illness." Here's an excerpt from Rod's work:

Larchet laments the way today's patient has become entirely dependent on physicians for deliverance from physical illness and related maladies. Paradoxically, despite the great advances medical science has made in treating illness, Larchet says patients today have fewer spiritual and psychological resources with which to cope with illness than their ancestors did. He identifies five factors in modern life in the West that put the patient at the mercy of physicians:

Please click on "external source for the complete, very interesting article.

Labels: death, faith, fear, illness, mortality, Texas Faith, William McKenzie

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Friday, August 21, 2009

Religion for a Galactic Civilization 2.0

William Sims Bainbridge
Ethical Technology
Posted: Aug 20, 2009

Progress in spaceflight technology has halted at a level that is insufficient for colonization of the solar system, let alone for voyages to the stars. That grim fact was not obvious to me when I wrote the original version of this essay thirty years ago (Bainbridge 1982), but it is apparent now.

The plans to return to the moon will employ the same general principles as the first expeditions over forty years ago, and no new technology is currently under serious development. I recently re-examined the classic motivations for spaceflight, and found that most of them had lost persuasiveness (Bainbridge 2009). Indeed, despite the optimistic tone in much science journalism, it may be the case that stasis has set in across many fields of science and technology, and the motivations needed to break out of this prison seem to be lacking (Horgan 1996). Thus we need a new definition of spaceflight that will energize investment and innovation. I suggest a return to the traditional view: The heavens are a sacred realm, that we should enter in order to transcend death.

Religion shapes science and technology, and is shaped by them in return. It has become fashionable to assume that religion and science simply are opposed, and that science has been winning the battle over the past century. But much historical evidence indicates that religion of a certain kind was instrumental in the rise of science and modern technology (Weber 1958; Ben-David 1971; Merton 1970; Westfall 1973). Religion will continue to influence the course of progress, and creation of a galactic civilization may depend upon the emergence of a galactic religion capable of motivating society for the centuries required to accomplish that great project. This religion would be a very demanding social movement, and will require extreme discipline from its members, so for purposes of this essay I will call it The Cosmic Order.

Despite competition from science, religion has a future. All human societies have possessed religion, because it serves universal human needs (Parsons 1964). People want to feel that life is meaningful and that there is hope for future rewards even as the end of life draws near. The most recent theories in social science argue that religion will arise in all intelligent species possessing society—a structure of social relations among individuals—and which are gripped by strong desires which the current level of technology cannot satisfy (Stark and Bainbridge 1987). Cognitive science theories suggest that religion is wired into our brains as the result of the early course of human evolution, and could not be abandoned without major transformation of human nature (Boyer 2001; Atran 2002; Barrett 2004; Bloom 2004).

Modern industrial society has been marked by secularization, an historical trend in which traditional religious organizations lose influence. This is caused by three main factors. First, the development of science has discredited some traditional beliefs to the general discredit of traditional systems of faith. Second, the development of political radicalism has offered deprived members of society the hope of triumph and glory here on earth, rather than in the supernatural Heaven where they previously sought it. Third, the geographical mobility which many persons experience in modern society tears them away from the congregation in which they were raised, without automatically affiliating them with a particular congregation near their new home.

These factors undercut traditional religion but open the way for novel cults, some of which will become the established denominations of the future. Contrary to what one might think, persons without current religious affiliation are not typically atheistic, secular rationalists. In fact, compared to other groups they are more open to deviant supernatural beliefs, and thus are potential recruits for novel cults. Secularization does not mean a decline in the need for religion, but only a loss of power by traditional denominations. Studies of the geography of religion show that where the churches become weak, cults and occultism will explode to fill the spiritual vacuum (Stark and Bainbridge 1985).

Very recently, throughout the industrialized nations, we have seen a loss of faith in the promises of radical politics, although there is no abating of revolutionary pressures in developing nations. The progressive collapse of utopian politics will remove a major competitor and permit religious revival. While old religions may be at odds with modern science, some of the most recent cults are cloaked in the garb of science. And the most successful new religions have learned to use geographic mobility to their advantage, recruiting aggressively among those individuals who are temporarily adrift in society without an anchor in the community.

Most novel religions are likely to retard rather than promote space exploration, because they focus on "inner space" and mystical experiences rather than on "outer space" and practical action. An extreme example is the International Society for Krishna Consciousness, the Hare Krishna cult, which expressed itself on the subject of spaceflight in a book, Easy Journey to Other Planets. The cover illustration shows drab Apollo vehicles approaching the moon through a bleak and inhuman space environment, contrasted with a Hare Krishna dancer blissfully floating upward through bright celestial bubbles, reaching out his arms to his Lord. In the introduction, cult founder A. C. Bhaktivedanta Swami (1970: preface) argues for spiritual rather than technical ascendancy:

The latest desire man has developed is the desire to travel to other planets. This is also quite natural, because he has the constitutional right to go to any part of the material or spiritual skies. Such travel is very tempting and exciting because these skies are full of unlimited globes of varying qualities, and they are occupied by all types of living entities. The desire to travel there can be fulfilled by the process of yoga, which serves as a means by which one can transfer himself to whatever planet he likes—possibly to planets where life is not only eternal and blissful, but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual planets need never return to this miserable land of birth, old age, disease and death.

Thus, we are urged to reach the stars by chanting "Hare Krishna," rather than by building crass, material spaceships. Since we are going to have religion, whether we want it or not, we’d best have religions which promote scientific discovery and space progress rather than retrograde faiths which oppose them and might even lead to a new Dark Age. Indeed, I suggest that societies will not develop interplanetary civilizations without the transcendent motivations and perspectives which religion can best provide. Quite aware that I enter the arena of wild speculation, I shall sketch briefly the outlines of an argument stating that science and technology naturally contain the seeds of their own destruction, unless controlled by a firm, transcendent rudder like religion.

This is quite an interesting - and lengthy - article. This excerpt is but a small portion, so click on "external source" to access, and enjoy this thoughtful article.

Labels: cosmic citizenship, faith, religion, science, spaceflight

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Kim Dae-jung, first Catholic president of South Korea, dies at 85

Aug-18-2009
By Catholic News Service

SEOUL, South Korea (CNS) -- South Korean religious leaders have expressed sorrow over the death of Kim Dae-jung, the country's first Catholic president.

Kim was hospitalized in Seoul July 13 with pneumonia. He died around 2 p.m. Aug. 18. He was 85.

Cardinal Nicholas Cheong Jin-suk of Seoul issued a condolence message soon after Kim's death was announced, reported the Asian church news agency UCA News.

The cardinal said Kim, the 2000 Nobel Peace Prize recipient for his efforts at helping North Korea, had dedicated his life to promoting human rights and the democratization of South Korea and had worked for peace on the Korean peninsula.

Cardinal Cheong said Kim forgave his political foes despite the persecutions he suffered, including threats to his life.

The cardinal also praised Kim's faith, quoting him as saying, "With the knowledge that Jesus was crucified for humanity, I could overcome all hardships and trials."

Please click on "external source" for the complete article.

Labels: Catholicism, faith, Kim Dae-jung, obituary, peace, South Korea

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Friday, August 14, 2009

We believe in evolution — and God

Nearly half of Americans still dispute the indisputable: that humans evolved to our current form over millions of years. We’re scientists and Christians. Our message to the faithful: Fear not.

By Karl Giberson and Darrel Falk

The "conflict" between science and religion in America today is not only unfortunate, but unnecessary.

We are scientists, grateful for the freedom to earn Ph.D.s and become members of the scientific community. And we are religious believers, grateful for the freedom to celebrate our religion, without censorship. Like most scientists who believe in God, we find no contradiction between the scientific understanding of the world, and the belief that God created that world. And that includes Charles Darwin's theory of evolution.

Many of our fellow Americans, however, don't quite see it this way, and this is where the real conflict seems to rest.

Almost everyone in the scientific community, including its many religious believers, now accepts that life has evolved over the past 4 billion years. The concept unifies the entire science of biology. Evolution is as well-established within biology as heliocentricity is established within astronomy. So you would think that everyone would accept it. Alas, a 2008 Gallup Poll showed that 44% of Americans reject evolution, believing instead that "God created human beings pretty much in their present form at one time within the last 10,000 years."

The "science" undergirding this "young earth creationism" comes from a narrow, literalistic and relatively recent interpretation of Genesis, the first book in the Bible. This "science" is on display in the Creation Museum in Kentucky, where friendly dinosaurs — one with a saddle! — cavort with humans in the Garden of Eden. Every week these ideas spread from pulpits and Sunday School classrooms across America. On weekdays, creationism is taught in fundamentalist Christian high schools and colleges. Science faculty at schools such as Bryan College in Tennessee and Liberty University in Virginia work on "models" to shoehorn the 15 billion year history of the universe into the past 10,000 years.

Evolution continues to disturb, threatening the faith of many in a deeply religious America, especially those who read the Bible as a scientific text. But it does not have to be this way.

Paradoxical challenges

Such challenges to evolutionary science are paradoxical. Challenging accepted ideas is how America churns out Nobel Prize-winning science and patents that will drive tomorrow's technology. But challenging authority can also undermine this country's leadership in science, when citizens reject it.

Darwin proposed the theory of evolution in 1859 in On the Origin of Species by Means of Natural Selection. This controversial text presented evidence that present-day life forms have descended from common ancestors via natural selection. Organisms better adapted to their environments had more offspring, and these fitness adaptations accumulated across the millennia. And this is how new species arose.

In 1859 the evidence convinced many people, but not without challenges. Paleontology, the study of fossils, was new; no reliable way existed to determine the age of the Earth, and the physicists said it was too young to accommodate evolution; and Darwin knew nothing of genes, so the mechanism of inheritance — central to his theory — was shrouded in mystery.

But the biggest problem was dismay that humans were related to primates: "Descended from the apes? Dear me, let us hope it is not true," allegedly exclaimed the wife of a 19th-century English bishop upon hearing of Darwin's new theory. "But if it is true, let us hope it does not become widely known."

This is an interesting op-ed piece regarding a belief in evolution and a belief in God being able to co-exist - it is written by two scientists who also happen to be "religious believers." Please click on "external source" for the complete article.

Labels: Charles Darwin, conflict, Darrel Falk, evolution, faith, Karl Giberson, religion, science

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Friday, August 07, 2009

How 'hands-on' is God?

By Lynn Arave
Deseret News
Tuesday, Aug. 04, 2009

Does he or doesn't he?

And if so, how much? And why? And where?

Does God send the tsunamis? Help folks find lost keys? Clear up the skies for a wedding reception?

The amount and degree of God's intervention in the world may be the oldest theological debate. And today, more than ever, people wonder -- and worry -- about the answers.

On one end are those who believe in "God the watch maker" -- that Deity created the world, wound it up and now simply watches it run.

At the other end are people who believe the fingerprints of God are on every human action and endeavor. He rules through predestination.

Most believers stake out territory somewhere in between.

Historically, God has been seen as intervening significantly in the affairs of men. There was the Great Flood and the Tower of Babel in the Book of Genesis. In the New Testament, Jesus Christ is said to have taken on the sins of the world -- perhaps the most breath-taking belief in God's intervention the world has known.

Please click on "external source" for the complete article.

Labels: faith, God, intervention, Lynn Arave, miracles, Quakers

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PBS to air three religious documentaries in 2010

August 03, 2009

PBS will air three detailed documentaries on religion in 2010, two of which will deal directly with Christianity.

"God in America" will air in fall 2010. It will be a six-hour documentary done by the same team which produces PBS’ "Frontline" and "American Experience" news magazines. The series will start with Christopher Columbus’ voyages and go through the 2008 presidential election, showing the links between democracy and religion, exploring religious liberty and examining the role of religion in social reforms.

"The Calling" will air at a yet undetermined time in 2010. It is a four-hour documentary following eight people transitioning into the clergy in Catholicism, Evangelical Christianity, Judaism and Islam. It will follow them through seminaries and religious instruction and explore their faith journeys.

"The Buddha" is a two-hour documentary slated for spring 2010 which will chronicle the history of Buddhism and it growing popularity in the United States.

Please click on "external source" to access the complete article, including a link to the PBS website for even more information.

Labels: 2010, Buddhism, faith, God, PBS, religion, television

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Friday, July 31, 2009

God and Majors

July 28, 2009

Some parents of faith have long worried about the possible impact of (secular) colleges on the religious observances of their children.

A new national study that looks at trends between study of certain subjects and religious observance provides some evidence to back up those worries, but also may surprise members of some disciplines and some faiths. And the research also finds that religious students are more likely than others to attend college. The study is by four scholars at the University of Michigan and was released Monday by the National Bureau of Economic Research (abstract and ordering information available here).

Among the findings:

Please click on "external source" for the complete study results

Labels: children, college, faith, National Bureau of Economic Research, parents, religion

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Survey: Faith of Blacks Grows Stronger, More Orthodox

By Audrey Barrick
Christian Post Reporter
Sat, Jul. 25 2009

Blacks remain the most religious ethnic group in America, a new study shows.

And over the last 15 years, African Americans have grown even more religious and orthodox in their Christian beliefs, according to The Barna Group.

Findings from surveys that included 1,272 African American respondents reveal that blacks today are more likely than they were in the early 1990s to believe that the principles taught in the Bible are totally accurate; to say that their religious faith is very important in their life; to have a biblically orthodox understanding of the nature of God; and to be born again.

African Americans were found to be the most likely ethnic group to consider themselves Christian with 92 percent saying so. Nationally, 85 percent of Americans in general consider themselves Christian. Blacks were also the most likely to be born again Christians (59 percent vs. 46 percent nationally).

Moreover, blacks had the lowest population of unchurched adults and were least likely to be Catholic.

Please click on "external source" for the complete article...

Labels: Audrey Barrick, Barna Group, Bible, Christian, church, faith, religion

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Thursday, July 09, 2009

Churches Face the Boomer Challenge

MIKE HARTON TIMES-DISPATCH COLUMNIST
Published: July 5, 2009

Two recent conversations haunt me. An old college friend, a leading-edge baby boomer (age 63) whom I knew to be a person of faith in college, told me he and his wife "had given up on the institutional church." The other con versation was with an educated professional friend, also a baby boomer, who describes herself as spiritual but not religious.

These friends' attitudes are consistent with American Religious Identification Survey (ARIS, 2008) findings that more and more of us are claiming no religious affiliation. A similar study by The Pew Forum on Religion and Public Life found that 16 percent of the population has no religious identity.

Why did my college friends give up on church? Why is my spiritual friend not religious? In light of what we know about both boomers and many churches, it is not hard to speculate.

Baby boomers are as diverse a cohort as we have known. Their religious experiences run the gamut from no affiliation or faith identity to former "Jesus freaks" (from the 1960s) to very involved, regular church attenders. Some who formerly never darkened the doors of a house of worship are now actively engaged. Others who grew up in church have dropped out, many with no intention of returning.

Please click on "external source" for the complete article.

Labels: ARIS, Baby Boomers, church, faith, Mike Harton, religion, spirituality

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Friday, June 26, 2009

Can Science and Religion Co-Exist in Harmony?

June 22, 2009

Some of the nation's leading journalists gathered in Key West, Fla., in May 2009 for the Pew Forum on Religion & Public Life's Faith Angle Conference on religion, politics and public life.

Francis S. Collins, the former director of the Human Genome Project and an evangelical Christian, discussed why he believes religion and science are compatible and why the current conflict over evolution vs. faith, particularly in the evangelical community, is unnecessary.

Barbara Bradley Hagerty, the religion correspondent for National Public Radio, discussed how the brain reacts to spiritual experiences and her belief that people can look at scientific evidence and conclude that everything is explained by material means or look at the universe and see the hand of God.

Speaker: Francis S. Collins, Former Director, National Human Genome Research Institute

Respondent: Barbara Bradley Hagerty, Religion Correspondent, National Public Radio

Moderator: Michael Cromartie, Vice President, Ethics and Public Policy Center;

Senior Adviser, Pew Forum on Religion & Public Life

In the following excerpt ellipses have been omitted to facilitate reading. Read the full transcript, including audience discussion at pewforum.org.

FRANCIS COLLINS: I'll spend most of the time [today] talking about the current conflict that appears, at least in this country, to be a rather unpleasant one, where the voices that are arguing that science and faith are incompatible are actually quite loud -- even shrill at times. I'll offer up from my own perspective why that conflict is an unnecessary one and provide some possibilities of how it might be resolved in a way that I think would be good for our future...

Please click on "external source" to read the entire article, and also, to access the full transcript of this most insightful and important discussion regarding the compatibility of science and religion.

Labels: Barbara Bradley Hagerty, faith, Francis Collins, Pew Forum on Religion and Public Life, religion, science

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Mix and match: A faith of one's own

Posted by Michael Paulson June 20, 2009

There's been a lot of talk in the religion world about Americans' increasing habit of choosing their own religious affiliation -- survey research by Pew, in particular, has shown that half of all Americans have changed denomination during their lifetime. But there's been less attention to the ways in which Americans also have a tendency to make faith their own, accepting those beliefs and rituals that they like, and rejecting those they don't, within or outside their denominations.

I was thinking about this this morning, when I attended the funeral for a co-worker, Sarah Snyder, who died June 11 at the age of 51. Sarah was a gutsy and funny woman, and a talented journalist, who was felled much too soon by cancer. She was also, like so many folks in eastern Massachusetts (although she was not from these parts), a cradle Catholic who struggled with, but did not completely reject, her faith.

Her funeral took place at a Unitarian Universalist meetinghouse, First Parish in Milton, that is simultaneously non-creedal but, visually, quite explicitly Christian...

Please click on "external source" for the complete article.

Labels: Christian, church, faith, Michael Paulson, religion, Unitarianism

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Saturday, June 13, 2009

The Globalization of Tolerance

By Tony Blair

Faith matters. Even if you are not of religious faith yourself. Over 4 billion people world-wide recognize themselves as religious. They may not attend an organized place of worship. But Faith plays a part in their lives. A recent poll found that religion is important for around 30-35% of people in Europe, 65% of Americans and for about 90% of people in most Muslim-majority countries.

I started the Tony Blair Faith Foundation because I believe the modern world cannot work unless people from different faiths and cultures learn to live in peaceful co-existence with each other. Understanding increases the possibility of peace. Ignorance increases the potential for division.

The reason this is so important today is that globalization is shrinking the space we live in, making us share it, pushing people together in a way that is unique in human history. Some dislike this process. Some, like me, are content and even welcome it. But, for sure, it is a fact.

In this world, if religious faith becomes a counter force to this process, one which pulls people apart, then it becomes reactionary and divisive. So if I define myself as a Christian in opposition to you as a Muslim, then just as we are forced to live together by globalization, so we are forced apart by a view of religious faith that is exclusionary and hostile to those of a different faith to our own.

Please click on "external source" for the complete article.

Labels: faith, globalization, tolerance, Tony Blair, Tony Blair Faith Foundation

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Sunday, June 07, 2009

"Troublemaker”"Women Honored, Receive Ivy

By Nadia Berenstein
June 5, 2009

What sort of religious institution honors a “run-like-hell Catholic” and the first Asian-American woman Rabbi, among others?

Abigail Disney claimed to be shocked that Auburn Theological Seminary would choose to honor her at its Lives of Commitment Breakfast. "There are lapsed Catholics and then there are run-like-hell Catholics," she quipped, putting herself in the latter category. Nonetheless, Disney, philanthropist and producer of Pray the Devil Back to Hell, an award-winning documentary about Liberian Muslim and Christian women who unite to oust a dictator and end a civil war, admitted that her work is "powered by faith."

Auburn Theological Seminary, a multi-faith educational and research center, proclaims that its "faculty and graduates participated in the great social movements of the times, including the abolition of slavery, women's suffrage, and the struggle against fundamentalism." At its thirteenth annual Lives of Commitment breakfast, held May 28 at the Waldorf-Astoria Hotel in midtown Manhattan, about 650 people celebrated the central role that women of faith play in healing and repairing the world. Disney and the three other honorees—16-year-old Fatima Haidara, who received the 2009 Young Healer Award presented in partnership with The Sister Fund, Rabbi and Cantor Angela Buchdahl, and environmentalist Wendy Paulson—represent not only diverse backgrounds, but also the diverse ways in which the call to service can be heard and acted upon. Previous honorees have included Faye Wattleton, Dr. Jane Goodall, and Sister Helen Prejean. Although not always overtly religious, these women’s work is informed by spiritual values just the same.

Please click on "external source" for the complete article.

Labels: Abigail Disney, Auburn Theological Seminary, faith, Fatima Haidara, Nadia Berenstein, service, women

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Friday, June 05, 2009

TEXAS FAITH: What's the role of emotion in shaping religious faith?

Jun 02, 2009
William McKenzie/Editorial Columnist

President Barack Obama has made it clear that he wanted a Supreme Court justice with a sense of empathy. Since then, a debate has ballooned up about what empathy means.

Some see it as a code word for judicial activism. Some see it as a trait needed to understand a litigant. The New York Times columnist David Brooks wrote last week that:

"People without social emotions like empathy are not objective decision-makers. They are sociopaths who sometimes end up on death row....But because we're emotional creatures in an idiosyncratic world, it's prudent to have judges who are cautious, incrementalist and minimalist."

I'm not looking for your views on whether Sonia Sotomayor would make a good justice, but I am interested in your thoughts about the role -- and limits -- of emotion in guiding individuals.

People of faith clearly have been known to be passionate about their beliefs. The joy they have in their faith often is seen as a positive, even by skeptics. But here's the question of the week:

How much can anyone rely upon emotion in shaping their religious experience and the way they act in the world?

Our panelists respond:

Please click on "external source" for a good collection of responses from various religious disciplines to this important question regarding faith and emotion.

Labels: emotion, empathy, faith, William McKenzie

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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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Monday, May 25, 2009

Faith-based weight loss

By Lynn Arave

Deseret News
Published: Friday, May 22, 2009

Losing weight is one of the greatest challenges many Americans face today. Billions of dollars are spent on weight-loss programs and yet obesity rates are still soaring. The National Institute of Health found that more than 90 percent of all fat-loss and fitness programs fail.

So, what's the solution?

The Rev. Ron Williams, 47, a resident of Utah since 1990 is the pastor of Midvale's Back to the Foundation Church. He is also a world champion bodybuilder and professor of nutrition and exercise physiology. He says the solution is a faith-based weight-loss program.

The Rev. Williams believes that "soul wounds" are one of the major obstacles to achieving fat loss. Soul wounds are trauma to the soul; personal tragedies — such as belittlement, neglect, abandonment, or verbal or physical abuse.

"Being overweight is not necessarily a sin," the Rev. Williams said, "But it can interfere with your purpose. It will not hinder you from going to heaven," though he notes, it may help you get there a little sooner.

"Having a fat-loss program is only half the solution to achieve permanent fat loss and a balanced health life," he said. "I have found that combining faith and fat loss helps people break the terrible bonds of being overweight and the hurt and shame of traumas that have been inflicted on them."

This is just a portion of the first of a two-page article. Please click on "external source" to access the entire article

Labels: faith, Lynn Arave, obesity, Rev. Ron Williams, spirituality, trauma, weight loss

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Friday, May 15, 2009

8 Ways Faith Can Heal

Wednesday May 13, 2009

In February "Time" Magazine published some fascinating articles on the "biology of belief": how faith can heal us. Folks who attend church services on Sunday have a lower risk of dying in any one year than the guys who sleep in, read the paper, and skip all holy activities. "Spirituality predicts for better disease control," says Dr. Gail Ironson, a professor of psychiatry and psychology at the University of Miami who studies HIV and religious belief.

Okay. So how? What exactly happens in a brain when a person sings "Alleluia!" that makes her more resilient to illness than the nonbeliever? Here are 8 ways faith can heal.

Please click on "external source" to raed the list of eight ways that faith can heal. This is an interesting and hopeful article.

Labels: biology, faith, Gail Ironson, health, spirituality

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Friday, May 08, 2009

More From Francis Collins on God and Evolution

May 5, 2009

The scientific blogosphere, as well as the Washington, D.C., rumor mill, are buzzing this week about geneticist Francis Collins's latest project: a new foundation and Web site created "to engage America's escalating culture war between science and faith."

The new venture is funded by the Templeton Foundation, which supports research exploring the interface of science and religion.

—Jocelyn Kaiser

Please click on "external source" for a link to Dr Collins' website, Biologos.

Labels: faith, Francis Collins, Jocelyn Kaiser, science, Templeton Foundation

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Majority of American Adults Believe Strong Faith and Individual Initiative Are Key to Weathering Economic Storm

New Nationwide Survey Reveals Personal Actions Are More Effective than Government Stimulus

HUNTINGTON, Ind., May 4 /Christian Newswire/ --

As our nation's economic crisis persists and families are brought to the brink with layoffs and foreclosures, more than two-thirds (70%) of U.S. adults believe that strong faith is one of the most important elements in helping a person persevere through the current downturn, and most (61%) believe their personal actions play a more vital role in helping to turn around the economy than the government stimulus plan.

These are just some of the results from a new, nationwide survey conducted during the height of the economic stimulus debate by Harris Interactive® on behalf of Our Sunday Visitor, one of country's largest Catholic publishing companies.

"A great frustration during a time of national crisis can be the sense of impotence, the inability of the individual to make a difference. And yet, looking beyond today's latest installment of dire news, most Americans believe they know what it takes to weather this crisis and that we can even benefit from it, one choice at a time," said Fr. Joseph Langford, author of the new book, Mother Teresa's Secret Fire. "In times like these, it's instructive to recall the message of Mother Teresa, who showed the world that the individual, clinging to the Creator, can endure enormous change and actually become a luminous force during the darkest of times."

Even after her death in 1997, Mother Teresa has continued to be a symbol of the human heart transformed by God's love--and a heart that transformed others. Secret Fire shows us how we all have the same opportunity to be touched and transformed by God, and empowered to share that gift with those around us, making our ordinary lives an extraordinary legacy of goodness.

This article contains an explanation of Mother Teresa's "Secret Fire," as well as more details of the survey. Please click on "external source" to access the complete article.

Labels: crisis, economics, faith, goodness, Harris Interactive, Mother Theresa, Our Sunday Visitor

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Why so many Americans switch religions

A new Pew survey suggests that many Catholics leave their church because of doctrine, whereas Protestants tend to leave because of life changes such as marriage.

By Jane Lampman | Staff writer of The Christian Science Monitor
from the April 27, 2009 edition

America is a country on the move in innumerable ways, and religion is no exception. Half of Americans have changed their religious denomination at least once in their lives – many several times – and 28 percent have switched faiths altogether (for example, from Christianity to Judaism). Amid this fluidity, the number of "unaffiliated" adults has grown to 16 percent of the population.

What is behind such extraordinary "churn" in US religious life? As a follow-up to its pathbreaking 2007 survey of the American religious landscape, the Pew Forum on Religion & Public Life released a new survey Monday – "Faith in Flux" – that explores in depth the patterns and reasons for such remarkable change.

Most people who switch their allegiance during their lifetime, the survey finds, leave their childhood faith while they are still young, before the age of 24. Yet the opportunities for attracting them to another religion appear to continue for some time.

The reasons for leaving differ according to the origin and destination of the convert. Roman Catholics, for instance, tend to leave because they don't accept certain church teachings. Those Protestants who switch denominations do so more often in response to life changes such as relocation or marriage, or because of dislikes about institutions or practices.

While 56 percent of US adults remain in their childhood faith, 16 percent left, joined another house of worship at least once, and then returned to their original fold.

Of those raised Protestant, 80 percent remain so, with 52 percent still in their childhood denomination. Twenty-eight percent have moved to another Protestant following, 13 percent are now unaffiliated, 3 percent have become Catholic, and 4 percent joined other faiths.

Of those raised Catholic, 68 percent remain in the faith, 15 percent are now Protestant, 14 percent unaffiliated, and 3 percent in other faiths.

As several polls have shown, the "unaffiliated" is the fastest growing group in the past two decades. Yet the Pew survey shows this group to be very diverse, and often serving as a way station for many still seeking a religion.

While about 40 percent in this group say they don't believe in God, another 40 percent say religion is somewhat important in their lives, and roughly one-third say they just haven't found the right religion yet.

Please click on "external source" to access the complete article, which provides the survey results in more detail.

Labels: America, faith, Faith in Flux, Jane Lampman, Pew Religion and Public Life Survey, religion

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Monday, April 27, 2009

Major points of convergence within great spiritual traditions

Friday, April 24, 2009
By Rev. Ronald Rolheiser, OMI

When we look at all the major world religions, we see that they are more similar than dissimilar in how we understand the spiritual quest...we can draw out these major points of convergence:

---First, in all of them the aim of the spiritual quest is the same: union with God and union with everyone and everything else.

---Second, in all the great spiritual traditions the path to union is understood as coming through compassion.

---Third, in every great spiritual tradition, the route to compassion and union with God is paradoxical, requiring that somehow we have to lose ourselves to find ourselves, die to come to life, and give so as to receive.

---Fourth, every great spiritual tradition is clear that spiritual progress requires hard discipline and some painful renunciations, that the road-more-traveled won't get you home.

---Fifth, every great spiritual tradition tells us that the spiritual quest is a life-long journey with no short-cuts, no quick paths, no hidden secrets, and no appeal to privilege that can short-circuit the discipline and renunciation required.

All the great religious traditions agree: The road is narrow and hard and there are no short-cuts.

Please click on "external source" for the remainder of the similarities between religions, and an expanded understanding of these important points of religious convergence.

Labels: compassion, faith, God, Rev. Ronald Rolheiser, spirituality, unity, world religions

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Obama appoints The first Muslim American woman head of Gallup as advisor

Obama appoints The first Muslim American woman head of Gallup as advisor
Tuesday, 21 April 2009

The first Muslim woman appointed to a position in President Barack Obama’s administration met with lawmakers Monday and discussed her role on an interfaith advisory board the new administration hopes will broaden dialogue and understanding.

Dalia Mogahed’s dimpled smile shined from under her hijab, the Muslim headscarf, as she addressed senate staff and think tanks at a meeting organized by the Congressional Muslims Staffers Association to discuss American Muslim public opinion in the wake of a recent survey.

The Egyptian-born American who heads the Gallup American Center for Muslim Studies a non-governmental research center providing data-driven analysis on the views of Muslim populations around the world, became the first Muslim veiled woman to be appointed to a position in the White House.

"I am very honored to be given this opportunity to serve my country in this way," Mogahed, who will be Obama's window into the Muslim American community, told AlArabiya.net.

Last month, Obama signed an executive order setting up a new body at the White House called the “Office of Religious Partnerships” to support religious institutions and strengthen inter-faith dialogue and government ties. The advisory group, consisting of 25 religious and secular representatives, is to report to the president on the role religion can play in resolving social problems and addressing civil rights issues.

"The key idea of the council is to tap into the energy and wisdom of religious organisations and leaders who focus on faith groups to solve common problems," explained Mugahed.

Mogahed will brief Obama on what Muslims want from the U.S. in a bid to create channels of communication and correct erroneous image of Muslim Americans.

The advisory group will help define issues of concern to religious constituents including the effects of economic crisis on minority groups and the phenomenon of fatherless families. It will also seek to reduce the number of abortions and strengthen inter-faith relations between Muslims and Christians.

"The main premise behind the council is cooperation between faiths and helping them become a force that helps push society forward," said Mogahed. "These societal challenges are shared by all faith-based groups and it is our task to unite them against common challenges."

Mugahed will keep her full time job at Gallup while serving as an advisor.

Mogahed’s appointment comes at a critical time given the rising tide of Islamophobia in the media and within some academic circles.

Please click on "external source" to access the complete article

Labels: American Muslims, Dalia Mogahed, faith, Gallup American Center for Muslim Studies, interfaith, Office of Religious Partnerships, President Obama, religion

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Tuesday, April 21, 2009

Easter: Sign of Our Faith in Renewal

Saturday, April 11, 2009

Please click on "external source" for complete article.

Polls over the recent decades have consistently shown that nine in 10 Americans believe in the existence of God. A Harris Poll in 2003 indicated that roughly 84 percent professed a belief in miracles, the same number as those who believed in the survival of the soul after death. (Nearly 70 percent also believed in the devil and hell.)

A Pew Forum survey in 2007 indicated 78 percent saw the Bible as being the word of God, either literally (35 percent) or not (43 percent).

A current poll conducted by Newsweek found basic religious beliefs have varied little in decades. According to Newsweek, 78 percent still found prayer to be “an important part of daily life,” and 85 percent said religion was “very important” or “fairly important” in their lives.

No matter our specific spiritual doctrines, humans do exhibit a need to maintain hope and a faith in revival. We say that it’s only natural, and we see the basis for that belief in the continual renewal of the natural world around us.

Change is a constant.

Newsweek also reported its latest poll found that only 48 percent of those surveyed thought faith would “help answer all or most of the country’s current problems.” That’s down from 64 percent in 1994. Presumably, that means we tend to see fewer possibilities for specific spiritual beliefs solving the convoluted problem of toxic assets, bundled mortgage securities and such.

Labels: belief, Bible, faith, God, Newsweek magazine, spirituality

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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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Friday, March 27, 2009

Shaky economy forces Americans to rediscover community

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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Interfaith Marches in Bethlehem Deliver Message of Peace

Mar-24-2009

Tim King
Salem-News.com

A movement to end the violence in Palestine and Israel is spearheaded by an author with rare insight into religious extremism.

(SALEM, Ore.) - A strong message embraced in peaceful solidarity was shared with people in the Middle East during an interfaith peace march in Bethlehem, for the future of the West Bank and Israel.

Dr. Frank Romano is the author of a fascinating book called STORM OVER MOROCCO that retells the story of his captivity among religious zealots in the middle east.

He is presently organizing interfaith events for Hebron, West Bank and Gaza that will take place in August, 2009.

The marches are also dedicated to building humanitarian efforts to improve the education of people in the area, including cross-cultural dialogues, mixed student programs, and other methods that will improve the economic environment.

Dr. Romano's inadvertent induction into the world of Islamic extremists began in 1977 when he was attending the Sorbonne in Paris, studying philosophy.

He says he had sort of a vision that if he traveled to the middle east maybe on the way he would find himself, and learn what my spirituality was, and become helpful and more directly involved in the peace process.

Interfaith Freedom March

"The marchers walked in the light of the creator, following the principles of non-violence and respect for all creatures which are common denominators among the Peoples of the Book (ahl al-kitab) who reside in the area, as it is written in their Holy Scriptures of the Qur’an, the Torah, the New Testament, and in other texts."

Romano explained that Muslims, Jews, Christians, Sufis, Kabbalists, Buddhists, Hindus, atheists, etc., and members of all faith communities were welcomed as part of the event.

With the recent Israeli attack on Gaza that cost 1300 Palestinian lives and 13 Israeli lives, 4 by friendly fire, we may have reached the turning point that can lead to a lessening of tension among people in a part of the world that has simply seen too much violence in recent years.

It is optimistic but a worthy gamble. The Internet is allowing more western viewers to see real and accurate stories about Gaza and similar Israeli situations, without a complete and total pro-Israeli slant, or a strictly pro-Palestinian bias.

In keeping with that, Romano says hopes the marches help counter-balance the filtered and false information about the suffering of the people in the area, notably Palestinians and Israelis.

"Their suffering has become invisible in the face of narratives with no basis in reality and exaggerated reporting on incidents of violence and subsequent retaliation, often dominating the news and distracting the world from focusing on the day to day suffering of the residents in the area."

Romano, like many who strive to help create peace in this contested place, believes that removing all West Bank settlements would help in diffusing the tension accelerating since 1967; tension that is begging to have the emergency brake applied.

"As such, the occupation of the West Bank must end as a precursor to peaceful coexistence on the condition that adequate security measures are taken by both sides to preserve the peace."

He says he hopes the march, "is a precursor to freedom through love and understanding that is achieved by bringing all people together, as brothers and sisters and as children of the creator, showing the world that all people want peace in Israel and Palestine."

It could not happen soon enough, and plenty of people in Israel and Palestine agree. Below are scheduled appearances for Dr. Frank Romano, and other links that will help a person learn more about his efforts to bring about a lasting change that benefits the entire world.

Labels: faith, Frank Romano, interfaith, non-violence, peace, peacemaking, Tim King

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Obama Walks Religious Tightrope Spanning Faithful, Nonbelievers

By LAURA MECKLER

WASHINGTON -- In the early days of his administration, President Barack Obama has developed an unusual pattern as he talks about religion: He regularly puts nonbelievers on the same footing as religious Americans.

It is a rare gesture for a U.S. political leader. But what makes Mr. Obama's outreach especially remarkable is that it is accompanied by public displays of faith that sometimes go beyond even those of his religiously oriented predecessor in the White House.

Mr. Obama speaks easily about his own faith. White House events, even those without a religious theme, often begin with a prayer. And the president said he would expand President George W. Bush's outreach to faith-based organizations.

At the same time, he has taken a series of policy steps that are troubling to religious conservatives, and pledged that decisions in his administration would be governed by science. He reversed Bush policies on funding for international family-planning groups and stem-cell research, and he has moved to rescind regulations that allow health-care workers to opt out of duties that offend their beliefs.

Mr. Obama acknowledged nonbelievers on the campaign trail last year, and, notably, in his inaugural address, where he said: "We are a nation of Christians and Muslims, Jews and Hindus, and nonbelievers."

While nonbelievers welcomed Mr. Obama's recognition, the move could make some people uneasy. Americans are less comfortable with atheists than they are with many other minority groups, according to a 2006 University of Minnesota study. Nearly half of those surveyed said they would disapprove if their child wanted to marry an atheist, versus a third who said the same of a Muslim. People were more accepting of homosexuals, conservative Christians, immigrants, Hispanics and Jews.

A 2008 American Religious Identification Survey, conducted by Trinity College in Hartford, Conn., found that 15% of Americans are unaffiliated with any religion, up from 8.2% in 1990. In 2008, only 0.7% identified themselves as atheists and 0.9% said they are agnostic.

Mr. Obama isn't the first president to acknowledge nonbelievers. When running for re-election, Bill Clinton spoke of the U.S. having more religious freedom than any other country in the world, "including the freedom not to believe." At the 2006 National Prayer Breakfast, George W. Bush recognized those with "no faith at all" among Americans of varying religions.

But Mr. Obama's frequent mentions of nonbelievers stand out, said Michael Lindsay, a Rice University sociologist who studies religion and culture. In some ways, says Mr. Lindsay, it represents the continuation of a pattern in American public discourse. "The last 50 years has been a gradual evolving notion of what constitutes religious diversity," he said. First, he said, Jews were included. Later, after immigration increased from Asia in the 1960s, politicians began mentioning Buddhism and Hinduism. But rarely have atheists been included, he said.

Part of the explanation for Mr. Obama's references also may lie with his own story. He wasn't raised religious and only became a Christian as an adult, when working with churches as an organizer in Chicago.

"I had a father who was born a Muslim but became an atheist; and grandparents who were nonpracticing Methodists and Baptists; and a mother who was skeptical of organized religion, even though she was the kindest, most spiritual person I've ever known," he said at National Prayer Breakfast in February. "She was the one who taught me as a child to love and to understand and to do unto others as I would want done."

Labels: faith, freedom, non-believer, President Obama, religion

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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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America's faltering faith

March 20, 2009

By Ken Connor

Americans appear to be losing faith in God and in our cultural institutions. Is the loss of confidence in one related to a loss of confidence in the other? The answer is unequivocally yes.

How we view God inevitably determines how we view our fellow man. And how we view our fellow man, in turn, determines how we treat him. Created in God's image or creature of chance? The answer makes a difference because what we believe determines how we behave.

America's Founders recognized the important role that a shared belief in God contributed to the stability of our society. Our second President, John Adams, said, "We have no government armed with power capable of contending with human passions unbridled by morality and religion. Avarice, ambition, revenge, or gallantry would break the strongest cords of our Constitution as a whale goes through a net. Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other." Adams' son, John Quincy Adams (our sixth President), declared, "This form of government... is productive of everything which is great and excellent among men. But its principles are as easily destroyed, as human nature is corrupted.... A government is only to be supported by pure religion or austere morals. Private and public virtue is the only foundation of republics." Both presidents — father and son — understood that a shared belief in God is necessary to produce the shared values required for a stable society. Belief in God was the foundation of the republic. The very freedoms and republican form of government we embrace today require society's acknowledgment of "the laws of nature and of nature's God" acknowledged by the Founders in our Declaration of Independence.

Unfortunately, shared belief in a transcendent God — the cornerstone of our stable society — seems to be eroding in America today. The recently-released American Religious Identification Survey is an overview of religious demographics in America. Preliminary results show an America rapidly losing its religious faith. Since the survey began in 1990, the number of self-identified Christians has dropped from 86.2% to 76%, and the number of people claiming no religion has risen from 8.2% to 15%. People are losing faith in God at a rapid rate.

As our shared belief in a transcendent God disappears, our shared moral values inevitably give way to a pervasive relativism. We no longer believe in common moral values, so social norms begin to disappear. Every man is a law unto himself. Radical individualism reigns. We should, therefore, not be surprised when our cultural abandonment of shared values manifests itself in the caveat-emptor business practices which have produced our current financial crisis or the forked-tongued politicking of politicians who will spin any lie or reverse any position in order to pass the buck and keep their jobs. Without shared moral values, every person makes their own morality.

Likewise, we should not be surprised to find that Americans' faith in our cultural institutions is also faltering. Without shared belief in God, social values disappear, social norms are abandoned, and we no longer know what to expect from institutions like the family, church, or state. According to the General Social Survey of 2008, Americans have lost trust in nearly every single major American institution. The recent poll asked Americans whether or not they have confidence in several cultural and political institutions. The preliminary results have just been released, and the picture is not pretty. Since 1976, Americans have lost confidence in every major cultural institution except for the military. This list includes the scientific community, financial institutions, organized religion, the federal government, the media, medicine, education, and major companies. The percentage of Americans expressing a "great deal" of confidence in organized religion has dropped from 32% in 1976 to 20% in 2008. Over that same period, confidence in the media fell from 29% to 9%. Confidence in Congress fell from a dismal 14% to an even more dismal 11%. Clearly we Americans are losing faith in our cultural institutions.

A shared belief in a transcendent God produces shared moral values which provide people with social norms that give them confidence in their culture. Without this core belief, the structure of society is undermined by man-centered relativism. An increasingly unbelieving people also suffer from a loss of confidence in one another. Having replaced faith in a transcendent God with faith in flawed human beings, they inevitably set themselves for disappointment and abandon the only moral basis for a stable society.

Only by regaining our shared faith in a transcendent Law Giver will Americans be able to recover our faith in our society.

Labels: ARIS, belief, faith, God, Ken Connor, morality, relativism

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Friday, March 20, 2009

Americans Reject Labels, Not Faith

Americans Reject Labels, Not Faith

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

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

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

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

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

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

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

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

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Poll examines faith's role in parenting

Posted on Mar 17, 2009 |
by Mark Kelly

NASHVILLE, Tenn. (BP)--The vast majority of parents hope their children grow up to live good lives but, for many, parental success does not include faith in God -- even among parents who are evangelical Christians, according to a new study from LifeWay Research, the research arm of LifeWay Christian Resources.

The national survey of 1,200 adults with children under 18 at home found the most common definitions of successful parenting include children having good values (25 percent), being happy adults (25 percent), finding success in life (22 percent), being a good person (19 percent), graduating from college (17 percent) and living independently (15 percent). Being godly or having faith in God is mentioned by 9 percent of respondents.

Parents who attend religious services weekly are particularly likely to emphasize faith in God, but only 24 percent of them identify that as a mark of parenting success, the research found.

INFLUENCES AND GOALS

While the vast majority (83 percent) believes parents should be most responsible for a child's spiritual development, only 35 percent say their religious faith is one of the most important influences on their parenting, according to the study. This leaves nearly half (48 percent) who acknowledge their role in their child's spiritual development, but fail to consider their own religious faith among the most important influences on their parenting.

Pushing out to either end of the religious spectrum, the study found that almost a third of all parents either have no religious faith or say religious faith has little or no influence on their parenting. Conversely, among born-again Christians, 29 percent say faith is not among the most important influences on their parenting.

Asked if they have a written plan or goal for what they want to accomplish as parents, a full 33 percent say they have no plan or goal at all. Among those who attend religious services weekly and evangelicals, 76 percent say they have a plan, either written or unwritten.

FEARS AND REGRETS

In contrast to visions of success, many parents are fearful for their children's futures and some harbor regrets about their parenting, according to the research. A full 82 percent agree they feel fearful when they think about what kind of world their children will face as adults. Asked if they feel a lot of regret about what they've done as parents, 28 percent of parents agree, although only 5 percent feel strongly about it.

Almost six in 10 parents (59 percent) indicate they want their children to experience pain and disappointment so they can learn from it, but about three in four parents (74 percent) say they try to keep their own pain hidden from their children. More than one in three parents (34 percent) say they worry when they think about their children 'leaving the nest.' A full 15 percent say the prospect of their children growing up and leaving home is simply too painful to think about.

Only 14 percent of all parents say they feel they are very familiar with what the Bible has to say about parenting, even though 77 percent identify themselves as Christians. Among those who attend religious services weekly, that number rises to 36 percent.

Labels: children, faith, God, LifeWay Research, Mark Kelly, parenthood

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Friday, March 06, 2009

Women More Religious Than Men

By Robert Roy Britt, Editorial Director
28 February 2009

A new analysis of survey data finds women pray more often then men, are more likely to believe in God, and are more religious than men in a variety of other ways.

The latest findings, released Friday, are no surprise, only confirming what other studies have found for decades. Still, the new numbers illustrate interesting and stark differences. They come from a fresh review of data that was collected in a 2007 survey and initially released last year by the Pew Research Center. The percent of women (and then men) who:

* Are affiliated with a religion: 86 (79).
* Have absolutely certain belief in a God or universal spirit: 77 (65).
* Pray at least daily: 66 (49).
* Have absolutely certain belief in a personal God: 58 (45).

The survey involved interviews with more than 35,000 U.S. adults by the Pew Forum on Religion & Public Life.

George H. Gallup, Jr., in an analysis for the Gallup polling organization back in 2002, wrote that the differences in religiosity between men and women have been shown consistently across the previous seven decades of polls.

Among the reasons women tend to be more religious:

* Mothers have tended to spend more time raising children, which often means overseeing their involvement in church activities.
* Though two-income households are more common today, in the past women often had more flexible daily schedules, permitting more church involvement during the week.
* Women tend to be more open about sharing personal problems and are more relational than men. Other Gallup research shows a higher proportion of women than men say they have a "best friend" in their congregation, he wrote.

Lastly, Gallup argued, "More so than men, women lean toward an empirical [depending on experience or observation] rather than a rational basis for faith."

There may be another reason. Rodney Stark, a professor of sociology and comparative religion at the University of Washington, flips the question around: Why are men less religious?

"Studies of biochemistry imply that both male irreligiousness and male lawlessness are rooted in the fact that far more males than females have an underdeveloped ability to inhibit their impulses, especially those involving immediate gratification and thrills," Stark argued in a 2002 paper in the Journal for the Scientific Study of Religion.

The upshot is that some men are shortsighted and don't think ahead, Stark said, and so "going to prison or going to hell just doesn't matter to these men."

Stark may have purposely overstated the case, but you get the point. My wife suggested another reason: Life is simply harder for women. While I can't argue with that, I also can't find any research connecting that to prayer or church attendance.

Labels: faith, George Gallup, God, Pew Research Center survey, prayer, religion, Robert Roy Britt, spirituality, women

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Tuesday, February 17, 2009

Keeping (Or Finding) The Faith

Keeping (Or Finding) The Faith
Thursday, Feb. 12, 2009

Not all that long ago, you'd have had a hard time finding a research institute, an academic department or even a decent conference exploring the link between spirituality and health. And with good reason. Health is science, spirituality is something else entirely, and people who say otherwise clearly need to sit down with a medical journal or two.

But that's all changing. Everyone's got a stake in getting human health right--whether families and individuals simply trying to stay well or governments trying to build a functioning health-care system that doesn't break the bank. With so much on the line, no one can afford to take options off the table.

For that reason, investigators around the world backed by both public and private money are studying the faith factor in all manner of diseases and conditions. They have examined the spiritual-care needs of children with terminal illnesses and looked at how religion and superstition affect schizophrenia in China and how spirituality influences the well-being of college students in Malta and nuns in India. They have probed the links between religion and psychological woes too: neuroticism in Dutch twins, obsessive-compulsive symptoms in Italians, death anxiety among Egyptian nursing students and substance abuse in adolescents in Jerusalem. They have tried to measure the benefits of Bible therapy for patients with Alzheimer's disease, as well as the impact of religious guilt and congregational criticism on doubting members of the flock. They've looked at the health effects of psychoactive sacramentals (think peyote) and the spiritual preferences of neo-pagans (think Wiccans and druids).

The fact that what began as a trickle of studies has become a torrent doesn't mean that everyone is happy, and many scientists will continue to have nothing to do with what they see as fluff. Still, the movable feast of institutes, academic treatises, self-help books, websites, healing centers and luxury spas with a spiritual bent grows steadily larger. Here is just a sampling of what's available.

Please click on "external link" for the list of spiritually focused healing sites.

Labels: faith, health, science, spirituality, websites

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The Biology of Belief

The Biology of Belief
By JEFFREY KLUGER Thursday, Feb. 12, 2009

This is page one of a four-page article - well worth the read. Please click on "external source" to access the entire article

Most folks probably couldn't locate their parietal lobe with a map and a compass. For the record, it's at the top of your head — aft of the frontal lobe, fore of the occipital lobe, north of the temporal lobe. What makes the parietal lobe special is not where it lives but what it does — particularly concerning matters of faith.

If you've ever prayed so hard that you've lost all sense of a larger world outside yourself, that's your parietal lobe at work. If you've ever meditated so deeply that you'd swear the very boundaries of your body had dissolved, that's your parietal too. There are other regions responsible for making your brain the spiritual amusement park it can be: your thalamus plays a role, as do your frontal lobes. But it's your parietal lobe — a central mass of tissue that processes sensory input — that may have the most transporting effect. (Read "Top 10 Medical Breakthroughs".)

Needy creatures that we are, we put the brain's spiritual centers to use all the time. We pray for peace; we meditate for serenity; we chant for wealth. We travel to Lourdes in search of a miracle; we go to Mecca to show our devotion; we eat hallucinogenic mushrooms to attain transcendent vision and gather in church basements to achieve its sober opposite. But there is nothing we pray — or chant or meditate — for more than health.

Health, by definition, is the sine qua non of everything else. If you're dead, serenity is academic. So we convince ourselves that while our medicine is strong and our doctors are wise, our prayers may heal us too.

Here's what's surprising: a growing body of scientific evidence suggests that faith may indeed bring us health. People who attend religious services do have a lower risk of dying in any one year than people who don't attend. People who believe in a loving God fare better after a diagnosis of illness than people who believe in a punitive God. No less a killer than AIDS will back off at least a bit when it's hit with a double-barreled blast of belief. "Even accounting for medications," says Dr. Gail Ironson, a professor of psychiatry and psychology at the University of Miami who studies HIV and religious belief, "spirituality predicts for better disease control." (Read "Finding God on YouTube.")

It's hard not to be impressed by findings like that, but a skeptic will say there's nothing remarkable — much less spiritual — about them. You live longer if you go to church because you're there for the cholesterol-screening drive and the visiting-nurse service. Your viral load goes down when you include spirituality in your fight against HIV because your levels of cortisol — a stress hormone — go down first. "Science doesn't deal in supernatural explanations," says Richard Sloan, professor of behavioral medicine at Columbia University Medical Center and author of Blind Faith: The Unholy Alliance of Religion and Medicine. "Religion and science address different concerns."

That's undeniably true — up to a point. But it's also true that our brains and bodies contain an awful lot of spiritual wiring. Even if there's a scientific explanation for every strand of it, that doesn't mean we can't put it to powerful use. And if one of those uses can make us well, shouldn't we take advantage of it? "A large body of science shows a positive impact of religion on health," says Dr. Andrew Newberg, a professor of radiology, psychology and religious studies at the University of Pennsylvania and co-founder of Penn's Center for Spirituality and the Mind. "The way the brain works is so compatible with religion and spirituality that we're going to be enmeshed in both for a long time."

It's All in Your Head
"enmeshed in the brain" is as good a way as any to describe Newberg's work of the past 15 years. The author of four books, including the soon-to-be-released How God Changes Your Brain, he has looked more closely than most at how our spiritual data-processing center works, conducting various types of brain scans on more than 100 people, all of them in different kinds of worshipful or contemplative states. Over time, Newberg and his team have come to recognize just which parts of the brain light up during just which experiences.

When people engage in prayer, it's the frontal lobes that take the lead, since they govern focus and concentration. During very deep prayer, the parietal lobe powers down, which is what allows us to experience that sense of having loosed our earthly moorings. The frontal lobes go quieter when worshippers are involved in the singular activity of speaking in tongues — which jibes nicely with the speakers' subjective experience that they are not in control of what they're saying.

Labels: Andrew Newberg, brain, faith, health, Jeffrey Kluger, medicine, parietal lobe, prayer, religion, science, spirituality

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GEORGIA: FAITH IS THE FASHION, AS CHURCH INFLUENCE SOARS

Text by Molly Corso
2/11/09

Nearly two decades after the collapse of the Soviet Union, the Georgian Orthodox Church has become one of the most prominent actors in Georgia’s social and political life.

While the church is not recognized as an official state religion, it carries an increasingly powerful punch. This fact was underscored when Patriarch Ilia II served as intermediary between government and opposition during the tumult that followed Georgia’s disputed 2008 presidential elections. [For background see the Eurasia Insight archive]. Most recently, the 76-year-old church leader and his deputies have acted as de facto diplomatic go-betweens with Moscow.

The church’s rising influence is also reflected in polls. In 2003, 38.6 percent of 1,000 respondents in a survey conducted for Tbilisi’s International Center on Conflict and Resolution named the patriarchy as Georgia’s most trustworthy institution. By 2008, the number had jumped to 86.6 percent.

One of the oldest organized faiths in the world, Georgian Orthodoxy has endured through recurring invasions by Arabs, Turks, Mongols, Persians and Russians. To most Georgians, it has stood the test of time -- a key quality in a period when many sense that an outside power, Russia, again threatens Georgia’s statehood.

Church leaders now seem increasingly confident in speaking out on behalf of religion and the church itself. In January, for example, the Georgian Orthodox patriarchate issued a "request" to remove canonized saints from a competition broadcast on the Georgian Public Broadcasting channel that wanted viewers to vote for the 10 most influential figures in Georgian history.

A January 10 statement from the patriarchate that deemed competition between saints and secular figures "unacceptable" led to the program being taken temporarily off the air. (The 11th-12th century King David the Builder, a canonized saint, held first place at the time, leading former President Zviad Gamsakhurdia).

In public remarks, members of Georgian Public Broadcasting’s board of directors seemed torn between the church’s wishes and their responsibility to broadcast programs not influenced by any given interest group. "The opinion of the patriarch is more important for me than the law," board member Mikheil Chiaureli told reporters on January 16.

While all sides seem satisfied for now, questions linger over how powerful the patriarchate is -- and how it will wield its authority in the future. Patriarchate spokesperson Father Davit Sharashenidze maintains that the statement about the show was merely an "opinion" and was never intended to influence the television station.

In a January 22 statement, the patriarchate complained that "someone wants to portray the church as a censor, which is trying to restrict freedom of speech." The statement also suggested that such portrayals were intended to intimidate church leaders, including Patriarch Ilia II, into refraining from expressing their opinions. The controversy, the patriarchate added, is "artificial," according to an English translation posted on the news bulletin service Civil.ge.

But at least one Georgian Public Broadcasting board members, Irma Sokhadze, believes that if any individual or institution is trying to intimidate its opponents, it is the church. Sokhadze contended that the patriarchate’s criticism of the television show put the board in an "unbearable" situation. "Let’s say [it] openly: Today it is unthinkable to ignore a personal request from the patriarch, Ilia II, because his authority is tremendous."

Meanwhile, on the streets of Tbilisi, public expressions of faith are becoming ever more commonplace. Pedestrians and drivers alike routinely stop in front of churches -- or within sight of a church -- to cross themselves. Small shops selling icons and religious paraphernalia are multiplying rapidly. A clerk at one such shop in central Tbilisi estimated that some 100-150 customers now visit her store each day.

"To be faithful . . . has become fashionable," concluded sociologist Nijaradze. "It has become the social norm."

Labels: faith, Georgian Orthodox Church, Molly Corso, Patriarch Ilia II, Tbilisi

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Interfaith Couples More Common

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, February 06, 2009

New Congress more religiously diverse

Provides accurate representation of nation's people
By Kaellen Hessel

Page 1 of 2. Please click on "external source" for Page 2.

* The 111th Congress is more religiously diverse than previous Congresses

* Members of Congress are more likely to claim a religious denomination than the public

* Congressmen don't think religion matters to voters

* Catholics, Jews and Mormons overrepresented in Congress

With the inauguration of a new president comes a new session of Congress.

This newly elected Congress is more religiously diverse than previous Congresses and more representative of the nation, according to a report put out by the nonpartisan Pew Forum on Religion and Public Life.

By comparing the religious affiliations of the new Congress with the religious demography of 35,000 American adults, the Pew Forum discovered members of Congress are more likely to affiliate themselves with a religion than the public. This discrepancy leads some religious groups, such as Mormons, Jews and Catholics, to be overrepresented in Congress.

According to the Pew Forum's report, 30 percent of Congress is Catholic compared to one fourth of American adults. David Masci, a senior research fellow at the Pew Forum, said this is a change from when Catholic politicians lost their races because of their religious beliefs. The Speaker of the House, Nancy Pelosi, is a Catholic, Masci said.

Jews make up 8.4 percent of Congress and only 1.7 percent of American adults, according to the report. Three of Wisconsin's representatives in Congress, including both Senators, are Jewish, according to the Pew Forum's U.S. Religious Landscape Survey. Less than 0.5 percent of Wisconsin's population is Jewish.

David Masci said that although the Pew Forum doesn't know why members of Congress are more likely to claim a religious affiliation, they "can say it's in someone's benefit to belong." Masci cited Pete Stark (D-Calif.) as an example. Stark is a pronounced atheist and a member of the Unitarian Church, says Masci.

Masci said Americans like leaders to be religious because the majority believe people of faith are more moral.

Labels: Congress, faith, Kaellen Hessel, Pew Forum, religion

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Friday, January 30, 2009

New Analysis Finds African-Americans are Markedly More Religious Than Overall U.S. Population

WASHINGTON, Jan. 30 /PRNewswire-USNewswire/ -- On the eve of Black History Month, the Pew Research Center's Forum on Religion & Public Life released a new analysis (http://pewforum.org/docs/?DocID=389) that paints a detailed religious portrait of African-Americans. The analysis finds that African-Americans are markedly more religious than the U.S. population as a whole on a variety of measures, including reporting a religious affiliation, attendance at religious services, frequency of prayer and the importance of religion in people's lives.

Compared with other racial and ethnic groups, African-Americans are among the most likely to report a formal religious affiliation, with fully 87% of African-Americans describing themselves as belonging to one religious group or another. The analysis also finds that nearly eight-in-ten African-Americans (79%) say religion is very important in their lives, compared with 56% among all U.S. adults.

These are among many findings of the new Pew Forum analysis detailing the unique nature of religion in the African-American community. Other highlights include:

* A large majority of African-Americans who are unaffiliated with any particular faith (72%) say religion plays at least a somewhat important role in their lives; nearly half (45%) of unaffiliated African-Americans say religion is very important in their lives, roughly three times the percentage who says this among the religiously unaffiliated population overall (16%).

* African-Americans express a high degree of comfort with religion's role in politics, with roughly six-in-ten saying that houses of worship should express their views on social and political topics and roughly half saying that there has been too little expression of faith and prayer by political leaders. At the same time, most African-Americans support certain restrictions on the mingling of politics and religious institutions, with nearly six-in-ten (58%) saying that churches and other houses of worship should refrain from endorsing political candidates.

* The link between religion and some social and political attitudes in the African-American community is similar to that seen among the population overall. For instance, just as in the general public, African-Americans who are more religiously observant are more likely to oppose abortion and homosexuality and more likely to report higher levels of conservative ideology.

* On a variety of other questions, including political party identification and opinions about the proper role of government in providing services to the citizenry and assistance to the poor, there are few differences in the views of African-Americans across religious groups. Perhaps most strikingly, the partisan leanings of African-Americans from every religious background tilt heavily in the Democratic direction.

The analysis is based on the U.S. Religious Landscape Survey, conducted by the Pew Forum in 2007 and released in 2008, as well as other Pew Research Center surveys.

The report is for immediate release and is available online at http://pewforum.org/docs/?DocID=389.

The Pew Research Center's Forum on Religion & Public Life delivers timely, impartial information on issues at the intersection of religion and public affairs. The Pew Forum is a nonpartisan, nonadvocacy organization and does not take positions on policy debates. Based in Washington, D.C., the Pew Forum is a project of the Pew Research Center, which is funded by The Pew Charitable Trusts.

Labels: African-Americans, faith, government, Pew Forum on Religion and Public Life, politics, religious belief

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Role Of Denominations Change In Modern Church

By The Associated Press, Associated Press (AP)
CLAYTON, N.C. -

If American religion is a spiritual shopping center, denominations that once dominated the market are in danger of being boarded up.

A major survey of 35,000 Americans released this week by the Pew Forum on Religion and Public Life confirms the long-held belief that denominational loyalty is fraying - and those with much at stake include both mainline Protestant and evangelical churches.

Sociologists point to many factors in the erosion of denominational loyalty, including a transient population less anchored to one city or job and the rise of individualized faith, including people who borrow from many traditions.

The Pew survey found many Americans don't want to be associated with denominations, even when they belong to one. People who call themselves "just a Protestant" account for 5 percent of the adult U.S. population.

Even when given the chance to choose from specific denominations, many people said, "I'm just a Baptist," for instance - even though the Baptist family ranges from strongly conservative to smaller liberal traditions.

About 16 percent of Americans are unaffiliated with any religious tradition - an increase from earlier surveys - although many of those say faith is important to them. Nearly half of American adults have left behind the faith tradition of their upbringing.

One key finding of the Pew survey: Nondenominational Protestants are growing in number, and tend to be younger. About three-quarters of nondenominational Protestants fall under the evangelical tradition, said Greg Smith, a research associate with the Pew Forum. But in a conclusion that might surprise some, Pew researchers also identified 20 percent of nondenominational churchgoers as mainline Protestants.

Smith said the mainline tag was applied to people who attended nondenominational churches but did not identify themselves as born-again or evangelical Christians, and to those who said they attended "liberal nondenominational" or "emergent" churches.

Many emergent churches borrow the worship and liturgical styles of mainline Protestant churches but hew to a conservative evangelical theology.

The decline of mainline Protestant denominations and rise of evangelical churches in the 20th century is well documented, with many contributing factors: mainline Protestant churches are aging faster, recording lower birth rates, attracting fewer immigrants and embroiled in divisive battles over sexuality and the Bible.

The Rev. Lovett H. Weems, Jr., director of the Lewis Center for Church Leadership at Wesley Theological Seminary in Washington, a United Methodist Church seminary, said growing churches have both a clear sense of identity and meet people's needs in a changing culture.

"They're not just setting up shop and saying, 'This is who we are, these are our beliefs and we will be here if anyone wants it,'" he said.

Whether because of tradition or bureaucracy, mainline Protestant churches have been slow to adapt, but Weems senses that is changing. In Virginia, the United Methodist Church is aiming to develop 250 "new faith communities" in the next 30 years.

The choice of that term instead of "churches" is telling. Rather than traditional congregations, those communities might be one church with several campuses, ethnic churches or congregations that meet in people's homes, Weems said.

The nation's largest Protestant church body, the 16.3 million-member Southern Baptist Convention, is aware of the sentiment. The proportion of young adult lay people and pastors who serve as "messengers," or delegates, to the convention's annual meeting has been dropping since the 1980s and declined sharply since 2004.

After growing steadily from 1950 to the mid-1990s, the conservative-dominated Southern Baptists have experienced relatively flat growth, causing alarm.

In another sign of the times, more than half of new Southern Baptist churches don't use the word "Baptist" in their name, recent church research found. One older example is blockbuster author Rick Warren's Saddleback Church in Southern California.

Labels: faith, Pew Forum on Religion and Public Life, protestants, religious denominations

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Friday, January 23, 2009

By PAUL ABELSKY BLOOMBERG
Jan. 16, 2009,

Across all age groups, the number of those inclined to believe in God has risen by 8 percentage points from four years ago, according to the poll by the All-Russian Center for the Study of Public Opinion, or VTsIOM.

About 18 percent believe in “omens,” while 13 percent accept “retribution for sins.” Twenty-eight percent have “faith in destiny,” down from 42 percent two years ago.

Among those 18 to 24 years old, 22 percent do not believe in any supernatural force, the highest percentage of all age groups.

The survey of 1,600 Russians was conducted Nov. 15-16. The margin of error was 3.4 percentage points.

Labels: faith, God, Paul Abelsky Bloomberg, Russians

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Programs Aim To Increase Study and Research on Faith and Globalization

Friday, January 16, 2009

New Haven, Conn. — In December, former British Prime Minister Tony Blair announced that he would expand the Tony Blair Faith Foundation (TBFF) and the Yale Initiative on Faith and Globalization over the next two years.

Future plans include:

• Basing the U.S. operations of the Tony Blair Faith Foundation at Yale University, employing a small team of staff to work across the range of the foundation’s programs and help extend its reach across North America.

• Building a global consortium of universities that will introduce courses on Faith & Globalization and join the conversation worldwide. Initially this will include major universities in Europe and Asia.

• Working with major polling partners to better understand the attitudes of people worldwide to religion and globalization; and develop an annual international student survey, building on the exploratory work done by the Global 21 student network this year.

• Expanding the website created in conjunction with Yale’s Faith and Globalization course to become the go-to site for the issues of faith and globalization. Drawing on the resource materials collected for the course, as well as interviews and comments by the lecturers and guest participants, the TBFF will produce materials for professors.

• Expanding research collaborations, which Blair describes as "one of the most exciting opportunities for our work with Yale" Toward this end, the Divinity School will co-sponsor several research projects involving the role of "spiritual capital" in global economy, notions of global common good, and Muslim and Christian relations.

• Producing a major book on faith and globalization, and exploring the creation of other publications that can bring these questions to a wider public audience.

• Establishing an international summer internship for students with exchanges between Yale and the TBFF’s offices in London, to engage in collaborative projects both intellectual and practical, which advance our joint agenda.

• Hosting a forum at Yale in 2010 and 2012 for Muslims and Christians, which will allow leaders of these two communities to build on and deepen the impact of the Common Word engagements begun at Yale in the summer of 2008. From 2010 onwards, the forum and dialogue will increase Jewish participation.

• Developing a set of seminars and workshops worldwide that will engage business and policy leaders during the next two years. This will include a high-level international conference of business leaders at Yale next fall that Blair will host with President Richard C. Levin.

• Organizing more joint-teaching sessions by video-conference (such as the one between Yale and the National University of Singapore, held in the fall) with other universities as they take up the Faith and Globalization course to bring a global perspective to the examination of these issues.

• Tackling new areas of research, such as religion, conflict and reconciliation; how religion adapts to globalization; and how globalization can be infused with a stronger sense of values.

• Building on the current collaboration between the Divinity School and the School of Management to increase the cross-disciplinary input to our work and bring expertise from other schools.

Labels: faith, globalization, religion, Tony Blair, Tony Blair Faith Foundation, Yale Initiative on Faith and Globalization

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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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Launch of New Church Promises to Change the Face of Religion

The Vibe in Fullerton, Ca announces the February 1st launch of an unorthodox church that chooses inclusion over religion in an attempt to reach those who find the traditional church irrelevant.

Fullerton, CA, January 15, 2009 --(PR.com)-- The Vibe announces the February 1st, 2009 launch of a church with a whole new groove.

Super Sunday, The Vibe’s launch day celebration, is designed to provide a non-threatening environment for people to test drive this new kind of church. This new church firmly believes that people really want to make meaningful contact with God but religion keeps getting in the way.

“Religion sucks”, said Steve Brown, The Vibe’s Lead Pastor, “it sucks the life right out of the most liberating lifestyle imaginable. Jesus didn’t come to this planet to enslave us with a bunch of rules. He came to free us. That’s our message.”

The Vibe presents those exploring faith with an alternative to religious rules, regulations and rituals. They believe that the perfect church is filled with imperfect people - a "sinners only club". They believe that the church was established to include everyone – a belief supported by their mantra: come as you are and bring your baggage with you.

The Vibe’s optimistic enthusiasm is well founded. They began with informal, open-air meetings at Lemon Park in Fullerton, California. From the onset they appealed to people that have been marginalized by traditional religious groups. The homeless, those suffering from addictions as well as the “tattooed and pierced crowd” are embraced as family right along with those from mainstream middleclass America.

However, Brown is quick to add that the ministries of The Vibe are not solely relational or spiritual but also practical. “Prayer is powerful”, Brown said, “but prayer supported by action changes lives.” The action Brown refers to comes in the form of feeding and clothing the homeless, the establishment and support of recovery programs, assistance in obtaining suitable living conditions for those without as well as financial and job placement assistance wherever practical or possible. To this Brown added, “We can’t do everything, but we have to do something.”

Brown himself is not what one would expect. He has two tattoos and can often be spotted with the cigarette-smoking crowd on Sunday mornings. With Brown as its Pastor, one is compelled to agree that a very different kind of church has been planted in this community.

Yet, this unlikely foundation seems to explain the down-to-Earth feel of this new church. According to Brown this traditionally unorthodox version of church makes it easier for people to “catch God” – The Vibe’s primary mission. Through their Super Sunday event, The Vibe hopes to show this community what a real connection to God looks and feels like.

“It is our sincerest hope that people will find a connection to God that they never dreamed possible”, said Brown. Then he commented on The Vibe’s dress code. “Just wear what you’ve got on. God isn’t impressed by what you wear.”

Labels: church, faith, God, Jesus, religion, Steve Brown, The Vibe

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Friday, January 02, 2009

Wealth advisers filling a new counseling role in tough times

The erosion of personal wealth, along with local and national stories about massive financial fraud, are causing people to re-examine everything from their grocery bills to how they valuate themselves as human beings. And that creates some intense and revealing conversations with the ones who know them as intimately as anyone: their financial advisers.

“Instead of a five- to 10-minute talk about the markets, we’re talking about faith and values, and right and wrong,” said Suzann Brown, a partner with Virchow Krause & Co. Wealth Management in Minneapolis. “The big question is, ‘How did we get here?’ and it’s a much more emotional conversation. And you have to be willing to have the conversation. That’s how we can create calm and peace of mind without being able to fix what’s happening on CNBC.”

Besides fear and grief, the intense introspection that follows a dramatic drop in personal wealth can unearth a sense of guilt in some people, said Kathy Kuehl, a principal with Minneapolis wealth-management firm Lowry Hill. Kuehl recently had a meeting with a client who had given some money to her grandchildren and then watched as their accounts shriveled because of the recent market turmoil.

While the questions Kuehl has been asking her clients have become more introspective and abstract in the wake of recent financial fraud cases, her clients also are asking some fundamental questions about the role of trust in the adviser-client relationship.

“If you look at everything that’s happened with [disgraced Wall Street financier Bernie] Madoff, people are re-evaluating their relationships with their advisers,” Kuehl said. “Who can I trust? Am I getting good advice? Am I not getting taken? No matter how much money you have, everybody has to be cautious about their adviser relationship.”

That kind of conversation can ultimately lead to a deeper, more intimate relationship, said Brown, who recounted a recent conversation she’d had with a widowed client in her 70s. The woman asked Brown if she was going to be OK, and Brown reassured her that, with some lifestyle adjustments, she would be OK. Brown, who had never talked about spiritual matters with a client, even after 9/11, recommended that the client turn her television off and reflect on the things in her life for which she was grateful.

“Once we get into this conversation about hopefulness and gratitude, that’s where the spirituality of the conversation takes on a little meaning.”

Labels: faith, fear, financial advisors, grief, the economy, values

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Thursday, December 25, 2008

Religion in presidential race tops ranking of ABP stories in 2008

By Bob Allen
Friday, 19 December 2008

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

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

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

The rest of the rankings were as follows:

2. The New Baptist Covenant Celebration.

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

4. Saddleback civil forum features presidential candidates.

5. The economy.

6. Baylor removes president for failure to unite campus.

7. Georgia Baptists reject church with woman pastor.

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

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

10. Violence targets Christians in India.

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

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Survey says most Americans believe in multiple paths to salvation

By Bob Allen
Thursday, 18 December 2008

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

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

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

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

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

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

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

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

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

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

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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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Monday, December 08, 2008

Americans’ Views of Faith, Prayer and Miracles

Tuesday, 9 December 2008,
Press Release: HCD Research

Science or Miracle?

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

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

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

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

Among the findings:

Views of Religious Texts

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

Perceptions of prayer and its significance

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

Religion and the practice of medicine

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

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

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

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Sunday, December 07, 2008

Researchers Stepping Up Study of Health And Religiosity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Friday, December 05, 2008

Being Grateful is Good for Us

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

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

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

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

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

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

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

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

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

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

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

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Friday, November 28, 2008

Children are born believers in God, academic claims

Children are "born believers" in God and do not simply acquire religious beliefs through indoctrination, according to an academic.

By Martin Beckford, Religious Affairs Correspondent

24 Nov 2008

Children are born believers in God

Dr Justin Barrett, a senior researcher at the University of Oxford's Centre for Anthropology and Mind, claims that young people have a predisposition to believe in a supreme being because they assume that everything in the world was created with a purpose.

He says that young children have faith even when they have not been taught about it by family or at school, and argues that even those raised alone on a desert island would come to believe in God.

"The preponderance of scientific evidence for the past 10 years or so has shown that a lot more seems to be built into the natural development of children's minds than we once thought, including a predisposition to see the natural world as designed and purposeful and that some kind of intelligent being is behind that purpose," he told BBC Radio 4's Today programme.

"If we threw a handful on an island and they raised themselves I think they would believe in God."

In a lecture to be given at the University of Cambridge's Faraday Institute on Tuesday, Dr Barrett will cite psychological experiments carried out on children that he says show they instinctively believe that almost everything has been designed with a specific purpose.

In one study, six and seven-year-olds who were asked why the first bird existed replied "to make nice music" and "because it makes the world look nice".

Dr Barrett said there is evidence that even by the age of four, children understand that although some objects are made by humans, the natural world is different.

He added that this means children are more likely to believe in creationism rather than evolution, despite what they may be told by parents or teachers.

Dr Barrett claimed anthropologists have found that in some cultures children believe in God even when religious teachings are withheld from them.

"Children's normally and naturally developing minds make them prone to believe in divine creation and intelligent design. In contrast, evolution is unnatural for human minds; relatively difficult to believe."

Labels: anthropology, belief, children, Dr Justin Barrett, faith, God, Martin Beckford

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Thursday, November 27, 2008

Obama taps into our yearning for meaning, spirituality

BY DESIREE COOPER
• FREE PRESS COLUMNIST
• November 19, 2008

The election of Barack Obama as president of the United States was a defeat for the Christian right, but that doesn't mean that faith didn't play a major role in Obama's resounding victory. While the Republican Party ran under the mantra of "God and country," Obama tapped into something possibly even bigger -- God and spirit.
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A survey out this month revealed that 52% of Americans age 12 to 25 say that they don't trust organized religion, but that they are increasingly spiritual. According to the Minneapolis-based Search Institute, young people are turning away from their churches, mosques and temples and finding God in nature, music, friends and community service.

A 2008 University of California Los Angeles study showed that 62% of college students see themselves as spiritual and believe attaining inner peace is an essential life goal. In that study, spirituality was defined as caring about the condition of others and of the world.

It's easy to see how Obama's rhetoric would appeal to them, and to the countless adults who consider themselves nonreligious, but spiritual. His language of hope resonated with the spiritual teachings of love over fear. For the spiritual-minded, community organizing is not something to ridicule, but to emulate. I can't tell you how many e-mails and bumper stickers I see bearing the Gandhi quote: "Be the change you wish to see in the world."

Change -- now there's a holy idea.
Deep connections

Opponents pegged Obama's optimism as naive. But his political rhetoric dovetailed with a pervasive spirituality that teaches that words and thoughts do shape reality. Want to know the secret? Thinking can indeed make it so.

Obama's exhortation for Americans to transcend difference was also in synch with a spiritual world view. When the Dalai Lama received the Congressional Gold Medal in 2007, he, too, urged America to govern "from the perspective of the oneness of humanity, and from a profound understanding of the deeply interconnected nature of today's world."

Even Obama's slogan, "Yes we can," could have been out of the mouths of the best-selling spiritual writers of our time, from Wayne Dyer to Deepak Chopra to Eckhart Tolle.

On the day after the election, Marianne Williamson, author of "Healing the Soul of America," e-mailed a mass message. In it, she observed that "the Obama phenomenon did not come out of nowhere. It emerged as much from our story as from his -- as much from our yearning for meaning as from his ambition to be President."

For those of us who have learned to expect a miracle, we got it in our new president. But the real miracle has been our own spiritual awakening that made his election possible.

Whether President-elect Obama knows it or not, he is backed by an army of believers -- people who understand that the promised change is not just his responsibility, but the responsibility of each of us.

Labels: Barack Obama, change, Desiree Cooper, faith, hope, spirituality

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Monday, November 17, 2008

Muslim scholars hail interfaith harmony

By Taleb Bin Mahfooz

JEDDAH – The speech of King Abdullah, Custodian of the Two Holy Mosques, at the UN interfaith conference in New York on Wednesday has underlined the importance of promoting dialogue, understanding and tolerance among human beings, as well as respect for all their diverse religions, cultures and beliefs gaining the appreciation of Muslim scholars. The speech further advances the true cause of Islam to promote dialogue, rejecting the use of religion to justify acts of terrorism, the killing of innocent civilians, violence and coercion, they agreed.

At uncertain times of war and political conflicts wrapping the world, the King has managed to disseminate the culture of dialogue across the globe through the UN based on common values among religions and cultures.

In his speech, King Abdullah showed the world the pure and true image of Islam that calls for peace, tolerance, human rights, and justice, said Saleh Al-Bugami, general secretary of Islamic Society of Jurisprudence and member of the Shoura Council. By “bringing adherents of different sects and religions together,” the King has taken a giant stride to place the issue on the international front at such a difficult time in human history, he added. The dialogue initiative is clearly a message of peace based on common human values without any compromises on the basics of creeds.

Labels: creeds, faith, interfaith, Islam, King Abdullah, Taleb Bin Mahfooz, United Nations

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Friday, November 14, 2008

Religious voters helped Obama to victory

His focused effort to target a group that had heavily favored Republicans paid off, an exit poll shows.

By Cathleen Decker
November 9, 2008

As he vaulted into national acclaim with his 2004 Democratic convention speech, Barack Obama directly took on the assumption that his party should cede religious voters to the Republicans.

Exit polls showed the dramatic effect: Obama won 43% of voters who said they attend church weekly, eight percentage points higher than 2004 Democratic nominee John F. Kerry. Among occasional worshipers, Obama won 57%, 11 percentage points higher than Kerry, according to the National Election Pool exit survey.

When looking at how members of different faiths voted, the movement among Catholics is striking. They sided 52% to 47% with President Bush in 2004. But this year, they went 54% to 45% for Obama. That means Obama had more support among Catholics than did Kerry, himself a Catholic, by seven percentage points.

"Obama did better than Kerry among pretty much every religious group," said Greg Smith, a research fellow at the Pew Forum on Religion & Public Life who analyzed the poll results.

Even among voters who describe themselves as born-again Christians or evangelicals, a group that tends to vote Republican, Obama improved on Kerry's standing -- although he came in a distant second to GOP nominee John McCain. Kerry had won 21% of evangelical voters; Obama won 26%.

Nearly two years ago, when voters knew little about him, the Illinois senator stood alongside nationally known author and Pastor Rick Warren at Saddleback Church in Lake Forest for a televised AIDS conference. Earlier, Obama had asked Warren to review a chapter of his book "The Audacity of Hope."

Obama again gained the attention of Christian voters in July when he pledged to expand a controversial White House program to give federal grants to churches and small community groups. The proposal, which would build on efforts by the Bush administration to direct government money to church groups, was announced in Zanesville, Ohio, a hotly contested state that Obama won on election day.

And at the Democratic National Convention in August, which held its first-ever interfaith prayer gathering, the party platform endorsed by Obama -- while not backing away from its support for abortion rights -- emphatically reached out to women with children who rely on programs meant to ease their struggle.

Obama's ease in talking about his religion also helped him win over religious voters. During a presidential forum held in August at Saddleback Church, where he and McCain were interviewed separately by church leader Warren, Obama spoke about "walking humbly with our God" and quoted from the Gospel of Matthew. His acceptance speech Tuesday night echoed in parts the church-inspired speeches of the Rev. Martin Luther King Jr.

Religion, for a time, became a thorn for Obama during the presidential race. He was harshly criticized for his association with the now-retired Rev. Jeremiah A. Wright Jr., whose incendiary sermons about white America caused an uproar and led Obama to part ways with his longtime pastor, and endured a viral e-mail campaign falsely asserting that he is Muslim.

The election results returned Catholics to their historical Democratic moorings, which many had fled for the GOP during the Reagan years.

Labels: Barack Obama, Cathleen Decker, faith, religion, voters

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Friday, November 07, 2008

The (step by step) path to worship

Classes, support groups educate, guide new believers

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

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

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

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

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

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

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

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

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

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

New Christians get lots of help, too.

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

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

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

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

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

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

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

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

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

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

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

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4 mood boosters for good health

Wednesday, November 5, 2008

It's no secret that a positive outlook supports good health. But how do we foster good mental and spiritual attitudes that will, hopefully, carry over into our physical bodies? Here are some suggestions, based on universal spiritual principles that can be used by anyone, whether or not they are religious.

----- Develop a passion ----

We all need a reason to get out of bed in the morning, and not everyone is lucky enough to have a job they feel passionately about. So why not develop a passion for nature, for example, that will get you off the couch and out walking every day? Others find passion in art and never miss an opportunity to check out the latest exhibition.

The particular passion is unimportant; just so you have something that sets your heart racing. My father, for example, has a passion for collecting vintage fishing lures that takes him to antique stores and flea markets far and wide. He is at his happiest when he is consumed by his passion.

--- Focus on others ----

We all have problems and many of them don't have an immediate solution. Instead of focusing obsessively on my problems, I find it a relief to think about others. Suddenly my headaches and upset stomach disappear when I am working as a volunteer or just simply helping out a friend. Anything that gets my mind off the ""me, me, me"" track can only improve my outlook on life.

---- Have faith -----

Faith is a difficult concept for many people, especially those who do not participate in organized religions. I am not a religious person but I find faith in many ways. I live in California and am surrounded by natural beauty that gives me faith that the world is generally a good place. I think sometimes about family members and loved ones who have passed on, knowing that they would want me to have a happy, healthy life. Those thoughts give me faith.

--- Take a break from the news ----

I try every year to spend a week where I do not read, watch, or listen to the news. This is not about sticking my head in the sand. Rather, I find that I develop information overload after a while and become cynical. Taking a break from being constantly informed helps me refresh my mind and develop some hope in what seems like a very dark time in world history.

All of us deal with the stress of life in different ways - some become workaholics, others curl up into depression. The only sure thing is that we need to take care of whole beings - mind, body, and soul - if we are to have the fullest lives possible.

(Source: health.yahoo.com)

Labels: faith, health, passion, service, spirituality, stress

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Report: religion becoming more diverse in America

Katie Martinez
Issue date: 11/5/08

Growing up in a two-faith household, Margaret Foland, whose mother is a devout Catholic and father is a Southern Baptist, said the only fights she remembers growing up were over religion.

The junior theatre major was raised in the Catholic Church, a faith she embraces to this day, with the exception of one little bump in the road.

"My faith wavered and when I got into high school," she said. "So I have come full circle from doubting my own faith to defending it wholeheartedly."

Foland's experience is an example of the changing landscape of religion in America, which a Pew Research Institute Survey says is becoming increasingly more fluid and diverse.

The report, released earlier this year, included 35,000 respondents nationwide and found the current American religious marketplace to be characterized by constant movement with every major religious group simultaneously gaining and losing large numbers of adherents.

The survey showed that 37 percent of married Americans have a spouse of another faith, and 28 percent of respondents left the religion in which they were raised for another, or none at all. And when considering those who left one form of Protestant-based faith for another, the number of affiliation changes rose to 44 percent.

By the Numbers

4 percent of Americans say they are atheist or agnostic.
10 percent of Americans say they are former Catholics.
25 percent of Americans age 18 to 29 say they are not affiliated with any particular religion.
37 percent of married Americans have a spouse of a different faith.
44 percent of Americans have left the faith in which they were raised for another or none at all.
51 percent of Americans are affiliated with a Protestant-based faith.
Source: The Pew Forum on Religious and Public Life

Labels: America, faith, Katie Martinez, Pew Forum on Religious and Public Life, religion

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Tuesday, September 30, 2008

Megachurches push for greater spirituality

CATHY LYNN GROSSMAN
September 27, 2008

After decades of soaring growth, the phenomenon of Protestant megachurches — behemoths of belief where 2,000 to 20,000 or more people attend weekend worship — may be stalled.

And Willow Creek Community Church in South Barrington, Ill., the granddaddy of "seeker-sensitive" megachurches geared to attract the spiritually curious, is on a mission to rev the engines.

On paper, megachurches look like a trend still on the rise. Their total number rose from 600 in 2000 to more than 1,250 in 2005, says sociologist Scott Thumma of the Hartford Institute for Religion Research in Hartford, Conn.

On Outreach magazine's 2008 list of the largest 100, even the smallest says more than 7,000 people attend. But some of the biggest, including Joel Osteen's Lakewood Church in Houston, with 43,500, showed slight declines.

Experts see more troubling concerns than slowing growth: no measurable inroads on overall church attendance and signs that many churchgoers are spectators, not driving toward a deeper faith.

"You can create a church that's big, but is still not transforming people. Without transformation, the Christian message is not advanced," says Ed Stetzer, head of Lifeway Research in Nashville, Tenn., which did the Outreach study.

The unchurched remain untouched. While the number of people who say they attend at least once a week hovers around 30 percent year after year, the number who say they "never" go to church climbs.

The tally of "nevers" varies from 16 percent in Gallup surveys to 22 percent in the General Social Survey, conducted by the National Opinion Research Center at the University of Chicago, to 32 percent in an Ellison Research survey this year. The new "nevers" come from the pool of people who once attended monthly or a few times a year.

Many slide away from church to find other answers to their spiritual quest or another church where the preaching or music or family programs better suit their style.

The study, now being marketed to churches nationwide as a self-assessment tool, found many who attend church are not progressing from beginner believers to become "fully centered in Christ" — deep in Bible study, prayer and service.

In response, founder and senior pastor Bill Hybels has changed his sermons to more directly challenge worshipers at every level. Willow has launched a slate of dozens of Wednesday mini-classes focusing on spiritual growth, coached and mentored by the church.

Willow is still "seeker-obsessed," says Hybels. "But today's seekers are different" than years ago.

Today, he says, "I don't think anyone is wandering around looking for a mild dose of God. They want to know: 'What would a life centered on Christ look like in my life? What would that feel like? How do I go about it?' "

Labels: Cathy Lynn Grossman, church, faith, Hartford Institute for Religion Research, megachurches, Scott Thumma, spirituality, unchurched

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Near-death experiences, guardian angel research projects connected?

Tuesday, September 30, 2008

by Steve Hammons

This month, news coverage of two research studies related to near-death experiences and belief in guardian angels provoked surprise, skepticism, and for some people, curiosity about transcendent and anomalous phenomena.

Are there cosmic connections between the two research project results?

The Human Consciousness Project at the University of Southampton in the UK began the biggest research study to date of near-death experiences (NDEs) among heart attack survivors who have been resuscitated.

The Baylor University Institute for Studies of Religion also released results of a survey that found more than half of those polled believed they have been helped by a guardian angel during their lives.

There is an obvious link between NDEs and angels.

For those who suspect there may be some truth in both of these phenomena, the connections between them take only a small leap of faith, or even of scientific logic.

If, when we pass on, we go from this existence to some other place, then this afterlife or other dimension is probably associated with the dimension from which angels conduct their activities.

DIMENSIONS AND HEAVENLY WORMHOLES

Some physicists now tell us that the Universe may have many dimensions, including several we may not be able to easily perceive.

The Universe may be a "multi-verse" where layers or interfaces of different realities exist in ways that are both separate and connected.

People who report NDEs often describe going through a tunnel-like experience. This tunnel is often described as consisting of warm and beautiful light – a deeply loving and compassionate light.

In some cases, at the end of this tunnel, they may meet loved ones who had previously passed on. Or, they may encounter other beings.

Dr. Sam Parnia, head researcher of the University of Southampton project, was quoted in the UK newspaper The Telegraph as noting, "What people experience during this period of cardiac arrest provides a unique window of understanding into what we are all likely to experience during the dying process."

These NDE accounts seem to indicate a pathway from our daily reality to another dimension or another kind of reality.

One in five of those respondents identified themselves as not being religious.

Why do so many people have this belief? Wishful thinking? A psychological security blanket? Or, is it something more?

If it is true that they (we) do go to another dimension of reality, what kinds of activities are undertaken there? Are the daily lives of family members and friends back on Earth simply forgotten and left behind? Or, are missions and projects undertaken that have some important meaning?

CONSCIOUSNESS BEYOND DEATH

The NDE study at Southampton University, led by Dr. Parnia, is called the AWARE study, referring to "AWAreness during REsuscitation."

Parnia has done previous research on patient consciousness while experiencing clinical death.

The research will be conducted in the UK and the United States and will involve 25 hospitals. Researchers will look at 1,500 patients who had heart attacks that resulted in cessation of heartbeat and brain activity.

Parnia was quoted in The Telegraph newspaper as saying, "If you can demonstrate that consciousness continues after the brain switches off, it allows for the possibility that the consciousness is a separate entity."

The Telegraph article also quoted Parnia as explaining, "Contrary to popular perception, death is not a specific moment. It is a process that begins when the heart stops beating, the lungs stop working and the brain ceases functioning – a medical condition termed cardiac arrest, which from a biological viewpoint is synonymous with clinical death."

According to Parnia, "During a cardiac arrest, all three criteria of death are present. There then follows a period of time, which may last from a few seconds to an hour or more, in which emergency medical efforts may succeed in restarting the heart and reversing the dying process."

Some recent scientific studies reportedly have found that 10 percent to 20 percent of people experiencing clinical death also claim to have had consciousness and vivid, very interesting experiences during the period between death and resuscitation.

AN ENCHANTED WORLD

The Baylor survey included a wide range of religious topics, not just guardian angel encounters. Christopher Bader was the director of poll. The survey queried 1,700 people.

The response that generated the most interest, however, was the agreement by those polled with the following statement:

"I was protected from harm by a guardian angel."

Fifty-five percent of those surveyed agreed with this statement.

This general response was consistent across educational levels, geographic region and religious denominations.

Bader was quoted in TIME magazine as saying, "If you ask whether people believe in guardian angels, a lot of people will say, 'sure.' But this is different. It's experiential. It means that lots of Americans are having these lived supernatural experiences."

The number of people saying they believed they were protected by an angels was "the big shocker," Bader said.

The TIME article also quoted Randall Balmer, chairman of the religion department at Barnard College in New York. He said the Baylor survey reflects the fact that "Americans live in an enchanted world" and that "There is much broader uncharted range of religious experience among the populace than we expect."

According to an ABC News article on the Baylor poll, Rodney Stark, a professor of social sciences and co-director for studies of religion at Baylor, said, "While I knew there were a lot of people who had such [beliefs in angels], I wasn't prepared for the frequency of it."

NOTE TO READERS: For more information, please visit the Joint Recon Study Group site and have a look around.

Labels: AWARE, Baylor University Institute for Studies of Religion, faith, guardian angels, Human Consciousness Project, near-death experience, religious experience, science, Steve Hammons

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Friday, September 19, 2008

Church of England issues 'apology' to Darwin

By Mary Frances Schjonberg, September 17, 2008

[Episcopal News Service] A spokesman for the Church of England has said the church misunderstood Charles Darwin's work nearly 150 years ago and that "by getting our first reaction wrong," has continued an on-going misunderstanding.

The Episcopal Church has said that the theory of evolution does not conflict with Christian faith. In 2006, the General Convention affirmed, via Resolution A129, that God is creator and added that "the theory of evolution provides a fruitful and unifying scientific explanation for the emergence of life on earth, that many theological interpretations of origins can readily embrace an evolutionary outlook, and that an acceptance of evolution is entirely compatible with an authentic and living Christian faith."

The previous year, the Episcopal Church's the Episcopal Church Network for Science, Technology and Faith released a Catechism of Creation. In its section on creation and science, the catechism says, in part, scientific researchers since Darwin have refined and added to his ideas, "but never thrown out his basic theoretical framework."

In response to the question of whether accepting biological evolution conflicts with the biblical statement that humans are created in the image and likeness of God, the catechism notes that "image and likeness" have often be described as "those divine gifts of unconditional love and compassion, our reason and imagination, our moral and ethical capacities, our freedom, or our creativity."

"To think that these gifts may have been bestowed through the evolutionary process does not conflict with biblical and theological notions that God acts in creation," the catechism says. "Scripture affirms that God was involved (Gen. 1:26-27)."

Robert Schneider, a retired Berea College professor who was the catechism's lead author, wrote in June 30 essay here that the catechism grew out of a concern that "Episcopalians by and large shared [an American] ignorance about science, and even more distressing, showed little understanding of the doctrine of creation, even though we profess it every time we recite the Nicene Creed."

Schneider wrote that "it is incumbent upon all Episcopal educators to learn the basics about the doctrine of creation and its relationship to the work of science."

"God's two books, the Book of Scripture and the Book of Nature, come from the same source, the creating Word of God, and we need to help the faithful develop a better understanding and appreciation of this fundamental truth," he wrote.

Brown's essay is part of a new section of the Church of England's website developed to mark the approaching bicentenary of Darwin's birth in 1809, and the 150th anniversary of the publication of "On the Origin of Species" in 1859.

The Darwin pages include ones that explore Darwin's faith and his relationship with the Church of England. Diocese of Swindon Bishop Lee Rayfield, a former biological scientist, contributed a welcome page to the section in which he comments that "theology and science each have much to contribute in the assertion of the Psalmist that we are 'fearfully and wonderfully made.'"

The website also includes sections titled Darwin and the Church, Darwin and Faith, and Brief History of Darwin, as well as a list of further reading, and an events page listing how various bodies are celebrating Darwin's bicentenary over the coming months.

Darwin attended a Church of England boarding school in Shrewsbury and trained to be a clergyman at Cambridge. He married into an Anglican family and was inspired to follow his calling into science by another clergyman who was fascinated by the study of botany.
However, Darwin is said to have lost his faith, in part due to the death of a daughter and an increasingly need for evidence to back up belief.

"There is no reason to doubt that Christ still draws people towards truth through the work of scientists as well as others, and many scientists are motivated in their work by a perception of the deep beauty of the created world," Brown writes in his essay, adding that "for the sake of human integrity -- and thus for the sake of good Christian living -- some rapprochement between Darwin and Christian faith is essential."

Labels: Charles Darwin, Church of England, evolution, faith, God, Mary Frances Schjonberg

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Guardian Angels Are Here, Say Most Americans

By David Van Biema
Thursday, Sep. 18, 2008

More than half of all Americans believe they have been helped by a guardian angel in the course of their lives, according to a new poll by the Baylor University Institute for Studies of Religion. In a poll of 1700 respondents, 55% answered affirmatively to the statement, "I was protected from harm by a guardian angel." The responses defied standard class and denominational assumptions about religious belief; the majority held up regardless of denomination, region or education — though the figure was a little lower (37%) among respondents earning more than $150,000 a year.
More Related

The guardian angel encounter figures were "the big shocker" in the report, says Christopher Bader, director of the Baylor survey that covered a range of religious issues, parts of which are being released Thursday in a book titled What Americans Really Believe. In the case of angels, however, the question is a little stronger than just belief. Says Bader, "If you ask whether people believe in guardian angels, a lot of people will say, 'sure.' But this is different. It's experiential. It means that lots of Americans are having these lived supernatural experiences."

What's interesting about the Baylor findings on guardian angel experiences is that they cross all boundaries. They have scriptural writ (in Psalm 91 and elsewhere). They are clearly experiential. And guardian angels are a prominent part of Catholic belief that happens to float freely outside of a sacrament. The cross-spectrum legitimacy of the notion of angelic interventions may free Americans to engage in the kind of folk faith that is part of almost any religious system but is not always officially acknowledged.

Randall Balmer, chairman of the religion department at New York's Barnard College, says that the Baylor angel figures are one in a periodic series of indications that "Americans live in an enchanted world," and engage in a kind of casual mysticism independent of established religious ritual, doctrine or theology. "There is," he says, a "much broader uncharted range of religious experience among the populace than we expect." Just possibly, Baylor has begun to chart it.

Labels: angels, Baylor University Institute for Studies of Religion, David Van Biema, faith, religious experience, supernatural

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Thursday, September 04, 2008

America's paradox: We want religion in, but out, of politics

By Sharon Schmickle | Tuesday, Sept. 2, 2008

"Keep religion out of politics," said a mega sign cruising St. Paul's streets on the back of a truck on Monday, the opening day of the Republican National Convention.

But a few blocks away, dozens of anti-war demonstrators marched with placards declaring: "Blessed Are the Peacemakers, For They Will Be Called Sons of God."

And Steve Ahlgren's sign said, simply: "1st John 4:7-21."

It was a biblical reference to loving God and loving one another, too. And Ahlgren, a lawyer from Lauderdale, insisted that religion expressed like that has a place in politics as a powerful force for good.

Religion in politics? Religion out of politics?

Both positions, paradoxically, express the view of America, one of the most devout nations in the Western world.

"Religion plays a crucial role, and it has throughout the history of the Republic," said Dan Hofrenning, a political science professor at St. Olaf College in Northfield.

It was a factor in the moral justification of FDR's New Deal, he said, and it was debated intensely when John F. Kennedy, a Roman Catholic, ran for president. Religion provided moral authority for the civil-rights movement in the 20th century, and it played a role in women's drive for suffrage.

Indeed, religion trumps the issues for many Americans. And voters who perceive a candidate as sharing their own faith and a related set of values will forgive the candidate on a range of issues.

Religious and political differences

Putting together a religious and secular coalition is very difficult for a party and a candidate, Hofrenning said. Voters who pray often and rarely miss church are looking for expressions of faith, and candidates must respond. But many secular voters revolt at any hint of encroachment of the separation of church and state.

Hence, we have seen both McCain and Obama stumble in trying to have it both ways.

More vigilant about separation

A major quirk in America's political culture is that while we mix religion and politics, we are more vigilant than many other countries about separating church from state.

The religion-out-of-politics sign cruising St. Paul this week is sponsored by the Freedom From Religion Foundation, which identifies itself on its website as "the nation's largest association of freethinkers (atheists and agnostics)." Saying it is "critical to defend the separation between government and religion," the foundation also sent the sign to Denver last month for the Democratic National Convention.

Americans agree in theory with the ideal of drawing a line between church and state. But it isn't clear where they want it. In an August 2007 poll by the Pew Forum and the Pew Research Center for the People & the Press, a large majority (69 percent) of Americans agreed that it is important for a president to have strong religious beliefs. However, a sizable majority (63 percent) opposed churches endorsing candidates during election campaigns. Just 28 percent said churches should come out in favor of candidates.

The voters' desire for faith in their leaders is reflected in media coverage of campaigns, according to another Pew project.

A relatively prominent topic

Researchers for Pew's Project for Excellence in Journalism analyzed coverage of religion in the campaign through 16 months of the primary season, from January 2007 to April 2008. They found that when coverage of the "horse-race" aspects of the campaign was excluded, religion emerged as a relatively prominent topic. Religion garnered nearly as much coverage (10 percent of the stories) as race and gender combined (11 percent), even though the front-runners for the Democratic presidential nomination were a black man and a woman.

"So despite the attention paid to Obama's former pastor, questions about McCain's relationship with his party's conservative religious base, interest in Mitt Romney's membership in the Church of Jesus Christ of Latter-day Saints and the surprisingly strong campaign of former Baptist preacher Mike Huckabee, only 2 percent of all the campaign stories directly focused on religion," said the Pew report.

Candidates readily affirm faith

In other words, reporters may be a bit squeamish about focusing directly on a candidate's religion. The same is not true for the candidates themselves. We heard affirmations of faith at the Democrat's convention in Denver. We can expect more of the same this week at the GOP convention and in the campaigns afterward.

Marching through St. Paul on Sunday, Rick Robinson from Cedar Rapids said his line on where religion is appropriate in politics is drawn "at using God to push your own agenda forward." The use of force to put down other people and other religions "misses the whole point of belief in God," he said.

Labels: church-state, Dan Hofrenning, faith, Freedom From Religion Foundation, Pew Research Center for the People and the Press, politics, Sharon Schmickle

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Tuesday, August 19, 2008

Monsters, Ghosts and Gods: Why We Believe

Monday, 18 August 2008,

Monsters are everywhere these days, and belief in them is as strong as ever. What's harder to believe is why so many people buy into hazy evidence, shady schemes and downright false reports that perpetuate myths that often have just one ultimate truth: They put money in the pockets of their purveyors.

A related question: Does belief in the paranormal have anything to do with religious belief?

The answer to that question is decidedly nuanced, but studies point to an interesting conclusion: People who practice religion are typically encouraged not to believe in the paranormal, but rather to put their faith in one deity, whereas those who aren't particularly active in religion are more free to believe in Bigfoot or consult a psychic.

Tall tales

A tale last week by three men who said they have remains of Bigfoot in a freezer was reported by many Web sites as anywhere from final proof of the creature to at least a very compelling case to keep the fantasy ball rolling and cash registers ringing for Bigfoot trinkets and tourism (all three men involved make money off the belief in this creature). Even mainstream media treated a Friday press conference about the "finding" as news.

Reactions by the public ranged from skeptical curiosity to blind faith.

In a 2006 study, researchers found a surprising number of college students believe in psychics, witches, telepathy, channeling and a host of other questionable ideas. A full 40 percent said they believe houses can be haunted.

Why are people so eager to accept flimsy and fabricated evidence in support of unlikely and even outlandish creatures and ideas? Why is the paranormal realm, from psychic predictions to UFO sightings, so alluring to so many?

The gods must be crazy

Since people have been people, experts figure, they have believed in the supernatural, from gods to ghosts and now every sort of monster in between.

Figuring out why people are this way is a little trickier.

"It is an artifact of our brain's desire to find cause and effect," Cronk, the psychology professor, said in an email interview. "That ability to predict the future is what makes humans &39; but it also has side effects like superstitions [and] belief in the paranormal."

"Humans first started believing in the supernatural because they were trying to understand things they couldn't explain," says Benjamin Radford, a book author, paranormal investigator and managing editor of Skeptical Inquirer magazine. "It's basically the same process as mythology: At one point people didn't understand why the sun rose and set each day, so they suggested that a chariot pulled the sun across the heavens."

Before modern scientific explanations of germ theory, explained Radford, who writes the "Bad Science" column for LiveScience, people didn't understand how diseases could travel from one person to another. "They didn't understand why a child was stillborn, or why a drought occurred, so they came to believe that such events had supernatural causes," he said.

"All societies have invoked the supernatural to explain things beyond their control and understanding, especially good and bad events," Radford said. "In many places - even today - people believe that disasters or bad luck is caused by witches or curses."

Which raises the bigger question: With science having answered so many questions in the past couple centuries, why do paranormal beliefs remain so strong?

Related to religion?

Sometimes the belief in curses crosses paths with religion, as was the case in 2005 when televangelist John Hagee (whose endorsement was solicited and received by presidential hopeful John McCain) blamed Hurricane Katrina on God's wrath for a gay parade that had been scheduled for the Monday of the storm's arrival.

That might lead one to assume religion and paranormal beliefs are intertwined.

But in a 2004 survey, at the researchers at Baylor found just the opposite.

"Paranormal beliefs are very strongly negatively related to religious belief," study team member Rod Stark said this week.

Another study, of 391 U.S. college students done in 2000, found that participants who did not believe in Protestant doctrine were most likely to believe in reincarnation, contact with the dead, UFOs, telepathy, prophecy, psychokinesis, or healing. Believers were the least likely to buy into the paranormal. "This may partly reflect opinions of Christians in the samples who take biblical sanctions against many &39; activities seriously," the Wheaton College researchers wrote.

Cronk, the psychologist, did a small survey of 80 college students and found no connection between religiosity and paranormal belief.

But a 2002 study in Canada did find a correlation between religious beliefs and paranormal beliefs, Cronk notes. He figures that among other explanations, Canadians may not have the same belief systems as U.S. residents.

Religion vs. paranormal

Mencken, the Baylor sociologist, says sacrifice and stigma (for holding ideas outside the group norm) keep the paranormal at bay among the highly religious. He has two papers forthcoming that are based on a national survey of 1,700 people.

The first, to be published in the journal Sociology of Religion in 2009, reveals this:

"Among Christians, those who attend church very often (and are exposed to stigma and sacrifice within their congregations) are least likely to believe in the paranormal," Mencken told LiveScience. "Conversely, those Christians who do not attend church very often (maybe once or twice a year) are the most likely to hold paranormal beliefs."

A third group, which he calls naturalists, do not hold supernatural views, Christian or paranormal.

Another study to published in December in the Review of Religious Research, shows that those who go to church "are much less likely to consult horoscopes, visit psychics, purchase New Age items," and so on, Mencken said. "However, among those Christians who do not attend church, there is a much higher level of participation in these phenomena."

Educated to believe

Belief in the paranormal - from astrology to communicating with the dead - increases during college, rising from 23 percent among freshmen to 31 percent in seniors and 34 percent among graduate students.

Bader, the sociologist at Baylor, and his colleagues teamed up with the Gallup organization to conduct a national survey of 1,721 people in 2005 and found nearly 30 percent think it is possible to influence the physical world through the mind alone (another 30 percent were undecided on that point). More than 20 percent figure it's possible to communicate with the dead. Nearly 40 percent believe in haunted houses.

Media madness

Today's ubiquitous and often one-sided, promotional coverage of the paranormal, both on the Internet and TV, perpetuate myths and folklore as well or better than any ancient storyteller. Fiction and belief masquerade as fact and news, feeding the 24/7 appetite of the easily swayed.

Scientists are left with an impossible task: proving something does not exist. You can prove a rock is there. You can't prove that Bigfoot or a ghost or the god of thunder is not there. Bigfoot paraphernalia purveyors and cash-cow psychics know this well.

"Many paranormalists claim that their powers only work sometimes, or that they don't work if there is a &39; in the room," Cronk points out.

Or, in the case of the unsupportive DNA testing on Bigfoot last week, the top proponent, Tom Biscardi (who recently produced a film about Bigfoot and might be said to have an interest in garnering press coverage), simply dodged the mythbusting bullet by claiming the DNA samples might have been contaminated.

Labels: belief, Bigfoot, faith, paranormal, religion, supernatural

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Thursday, July 17, 2008

The Shack--Some Preliminary Observations - Book Review

Tuesday, July 15, 2008

It isn’t often that a self-published book rises to the top of the bestseller lists. In fact it is so rare that when it does happen, we ought to stand back and take notice.

Several years ago William P. Young set out to write a story for his children. Some friends found out about the story and encouraged him to publish it. After being turned down by both secular and Christian publishers, he and his friends founded their own company to publish the book. Starting with an initial advertising budget of only $300, the book took took off for the stratosphere.

As of this morning, The Shack is currently #2 on the Amazon bestseller list. It is #1 in the Religion and Spirituality category (beating out Eckardt Tolle’s A New Earth at # 2), and #1 in the Christianity category, coming in ahead of Tim Keller, Gary Chapman, Rick Warren, C. S. Lewis, Jim Tressel (Ohio State football coach), Don Piper (author of 90 Minutes in Heaven), Joel Osteen, Tony Dungy, Randy Alcorn and John Eldredge. It is also #1 on the New York Times Paperback Trade Fiction bestseller list. “The Shack” has already sold over 1 million copies, and the number is rising daily.

That’s impressive, and take it from someone who’s been in the book writing business for a while, numbers like that are what authors dream about at night. And to have this happen for what is essentially a self-published book, well, that’s just plain amazing.

So what’s going on here?

I don’t propose to write a full-scale review, but I do want to offer some comments both on the book and its popularity. Clearly the author has touched a chord with many people. I’m wondering to myself what it all means and what we might learn from it.

So for the moment, here are three preliminary observations. First, the book is mostly about the question of how to maintain your faith in God in the face of unimaginable tragedy. It’s about a father’s virtual loss of faith after his daughter is abducted and murdered on a camping trip. Second, the “shack” in the story is both a literal and a metaphorical place. The shack is the place where the daughter was killed. It is also the place where the man returns to meet God. Third, the book attempts to paint a picture of the Trinity that emphasizes God’s love. I think that message resonates with many readers, especially those who have been deeply hurt. To be told that there is a God who loves you and is in fact quite fond of you (a phrase used several times in the book) even when your heart is filled with despair and confusion gives hope to many people. And taken in and of itself, that message is true and needs to be shared.

But the way in which that message is delivered matters almost as much as the message itself. And it is for this that “The Shack” has sparked so much controversy. I want to consider some of these issues in the next several days.

You can reach the author at ray@keepbelieving.com . Click here to sign up for the free weekly email sermon.

Labels: book review, Dr. Ray Pritchard, faith, God, The Shack, tragedy, Trinity

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Saturday, July 12, 2008

Templeton's Legacy of Humility

Billionaire investor John Templeton, who died Tuesday at age 95, might have had more money than God, but he knew better than to mistake wealth for wisdom.

"We should admit that no human being has ever known one percent of the infinity of God. We are terribly ignorant," Templeton told me in 2002.

Humility is a wonderful trait in a billionaire, or any person of faith. How do we find more of it? Templeton spent a good deal of his fortune trying to figure that out.

The Wall Street Legend was the first and only billionaire I ever met. I interviewed him in his hometown, Winchester, Tenn., better known as the birthplace of Dinah Shore.

I wanted to ask him for a stock tip. He wanted to talk about science and religion. Just my luck.

"When new discoveries are made about science, do we not merely discover more about God?" he said. "All of nature reveals something of the Creator."

I've always thought so. Like Templeton, I've never thought of science and faith as rivals. Science can tell us how, faith can tell us why. Science deals with facts, faith deals with truths.

But I didn't grow up in the shadow of the 1925 Scopes Monkey Trial, which pitted religion against science a mere four counties east of where Templeton was being raised in the Cumberland Presbyterian church.

Templeton said he was fascinated by the trial, but he was equally enthralled by the natural wonders around him. He began to wonder Why couldn't God create an evolving universe that operated on both physical and spiritual laws.

After he made his fortune, he set out to make a contribution. In 1987, he established the John Templeton Foundation to encourage the use of scientific methods to discover more about the spiritual realm. Foundation grants are being used to study such virtues as forgiveness, gratitude and humility.

What Templeton wanted more than money was meaning. What he wanted more than certainty was wisdom -- knowledge tempered by humility.

"I grew up as a Presbyterian," he told Business Week in 2005. "Presbyterians thought the Methodists were wrong. Catholics thought all Protestants were wrong. The Jews thought the Christians were wrong. So what I am financing is humility. I want people to realize you shouldn't think you know it all."

That's more valuable than any stock tip.

Labels: faith, God, John Templeton, science

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Tuesday, June 17, 2008

Why We're Happy

By Arthur C. Brooks
Posted: Monday, June 16, 2008

According to hundreds of reliable surveys of thousands of people across the land, happy people increase our prosperity and strengthen our communities.

But today's leaders and policymakers seem to have forgotten this. To hear politicians talk about gross domestic product, health-care reform, and Social Security, you'd think that this nation's Founding Fathers held as self-evident that we are endowed by our Creator with the ability to purchase new, high-quality consumer durables each and every year, or to enjoy healthy economic growth with low inflation and full employment. The Founders didn't talk about these matters, not because they're unimportant, but because they believed happiness went deeper.

As a professor of business and government policy, I've long been interested in the pursuit of happiness as a national concept. According to hundreds of reliable surveys of thousands of people across the land, happy people increase our prosperity and strengthen our communities. They make better citizens--and better citizens are vital to making our nation healthy and strong. Happiness, in other words, is important for America. So when I chanced upon data a couple of years ago saying that certain Americans were living in a manner that facilitated happiness--while others were not--I jumped on it.

First, just what is happiness? Most researchers agree that it involves an assessment of the good and bad in our lives. It's the emotional balance sheet we keep that allows us to say honestly whether we're living a happy life, in spite of bad things now and then.

You might suspect that Americans are getting happier all the time. After all, many (though clearly not all) are getting richer, and this should make them better able and equipped to follow their dreams. On the other hand, there's a lot of talk about the good old days, when kids could play outside without any worry about being kidnapped. And there's a great deal of stress in this country right now, due to financial concerns, negative workplace environments, and chronic health problems, among other pressing issues.

But average happiness levels in America have stayed largely constant for many years. In 1972, 30 percent of the population said they were very happy with their lives, according to the National Opinion Research Center's General Social Survey. In 1982, 31 percent said so, and in 2006, 31 percent said so as well. The percentage saying they were not too happy was similarly constant, generally hovering around 13 percent.

The factors that add up to a happy life for most people are not what we typically hear about. Things like winning the lottery, getting liposuction, and earning a master's degree don't make people happy over the long haul. Rather, the key to happiness, and the difference between happy and unhappy Americans, is a life that reflects values and practices like faith, hard work, marriage, charity, and freedom.

Happiness Predictor 1: Faith

Roughly 85 percent of Americans identify with a religion, and about a third of Americans attend a house of worship every week or more. These statistics have changed relatively little over the decades. By international standards, America's level of religious practice is exceptionally high. In Holland, for example, just 9 percent of the population attends church on a regular basis; in France, it's 7 percent; in Latvia, 3 percent.

In general, religious Americans (those who attend a place of worship almost every week or more) are happier than those who rarely or never attend. In 2004 the General Social Survey found that 43 percent of religious folks said they were very happy with their lives, compared with 23 percent of secularists. Religious people were a third more likely than secularists to say they're optimistic about the future. And secularists were nearly twice as likely as religious people to say "I'm inclined to feel I'm a failure."

The connection between faith and happiness holds regardless of one's religion. All nonpartisan surveys on the subject have found that Christians (Protestants, Catholics, Mormons, and others) and Jews, as well as members of many other religious traditions, are far more likely than secularists to say they're happy. It also doesn't matter if we measure religious practice in ways other than attendance at worship services. In 2004, 36 percent of people who prayed every day said they were very happy, versus 21 percent of people who never prayed.

Of course, not every religious person is happy; neither is every secularist unhappy. Nonetheless, it's clear that faith is a common value among happy Americans.

Happiness Predictor 2: Work

If you hit the lottery today, would you quit your job? If you're like most Americans, you probably wouldn't. When more than 1,000 people across the country were asked in 2002, "If you were to get enough money to live comfortably for the rest of your life, would you stop working?" fewer than a third of the respondents answered yes.

Contrary to widely held opinion, most Americans like or even love their work. In 2002 an amazing 89 percent of workers said they were very satisfied or somewhat satisfied with their jobs. This isn't true just for those with high-paying, highly skilled jobs but for all workers across the board. And the percentage is almost exactly the same among those with and without college degrees and among those working for private companies, nonprofit organizations, and the government.

For most Americans, job satisfaction is nearly equivalent to life satisfaction. Among those people who say they are very happy in their lives, 95 percent are also satisfied with their jobs. Furthermore, job satisfaction would seem to be causing overall happiness, not the other way around.

Happiness Predictor 3: Marriage & Family

In 2004, 42 percent of married Americans said they were very happy. Just 23 percent of never-married people said this. The happiness numbers were even lower for other groups: Only 20 percent of those who were widowed, 17 percent of those who were divorced, and 11 percent of those who were separated but not divorced said they were happy. Overall, married people were six times more likely to say that they were very happy than to report that they were not too happy. And generally speaking, married women say they're happy more often than married men.

Marriage isn't just associated with happiness--it brings happiness, at least for a lot of us. One 2003 study that followed 24,000 people for more than a decade documented a significant increase in happiness after people married. For some, the happiness increase wore off in a few years, and they ended up back at their premarriage happiness levels. But for others, it lasted as long as a lifetime.

What about having kids? While children, on their own, don't appear to raise the happiness level (they actually tend to slightly lower the happiness of a marriage), studies suggest that children are almost always part of an overall lifestyle of happiness, which is likely to include such things as marriage and religion. Consider this: While 50 percent of married people of faith who have children consider themselves to be very happy, only 17 percent of nonreligious, unmarried people without kids feel the same way.

Happiness Predictor 4: Charity

We've all heard that money doesn't buy happiness, and that's certainly true. But there is one way to get it: Give money away.

People who give money to charity are 43 percent more likely than nongivers to say they're very happy. Volunteers are 42 percent more likely to be very happy than nonvolunteers. It doesn't matter whether the gifts of money go to churches or symphony orchestras; religious giving and secular giving leave people equally happy, and far happier than people who don't give. Even donating blood, an especially personal kind of giving, improves our attitude.

In essence, the more people give, the happier they get.

Happiness Predictor 5: Freedom

The Founders listed liberty right up there with the pursuit of happiness as an objective that merited a struggle for our national independence. In fact, freedom and happiness are intimately related: People who consider themselves free are a lot happier than those who don't. In 2000 the General Social Survey revealed that people who personally feel "completely free" or "very free" were twice as likely as those who don't to say they're very happy about their lives.

Not all types of freedom are the same in terms of happiness, however. Researchers have shown that economic freedom brings happiness, as does political and religious freedom. On the other hand, moral freedom--a lack of constraints on behavior--does not. People who feel they have unlimited moral choices in their lives when it comes to matters of sex or drugs, for example, tend to be unhappier than those who do not feel they have so many choices in life.

Americans appear to understand this quite well. When pollsters asked voters in the 2004 Presidential election what the most important issue facing America was, the issue voters chose above all others was "moral values." This beat out the economy, terrorism, the Iraq war, education, and health care as people's primary concern. Pundits and politicians would certainly like us to think otherwise, and critics scoffed at the conclusion, interpreting it as evidence that ordinary Americans were out of touch. But moral values are critical to Americans. This suggests that, as a people, we do best by protecting our political and economic freedoms and guarding against a culture that sanctions licentiousness.

Lessons for America

The data tell us that what matters most for happiness is not having a lot of things but having healthy values. Without these values, our jobs and our economy will bring us soulless toil and joyless riches. Our education will teach us nothing. There will be no reason to fight--or to make peace, for that matter--to protect our way of life. Our health-care system will keep us healthier, but what's the point of good health without a happy life to enjoy?

The facts can help remind us of what we should be paying attention to, as individuals and as families, if we want to be happy. There's also an important message here for public policy and politics. We must hold our leaders accountable for the facts on happiness and refuse to take it lightly when politicians abridge the values of faith, work, family, charity, and freedom. Candidates running for office should be grilled about happiness in debates and by the press, and their answers should determine our votes.

Our happiness is simply too important to us--and to America--to do anything less.

Arthur C. Brooks is a visiting scholar at AEI. He is the author of Gross National Happiness (Basic Books, 2008).

Labels: Arthur C. Brooks, charity, faith, family, freedom, happiness, marriage, values, work

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Tuesday, June 10, 2008

A Matter Of Belief or Evidence

By January W. Payne
Special to The Washington Post
Tuesday, June 10, 2008

Page one of two: Please click on external source for complete article

An integral part of many people's lives, religion defines patterns of worship and socialization, but its impact, if any, on health is unclear. Some studies show a benefit to religious practice, while others -- including much of the research into prayer -- fail to prove its health value.

The question of the role something as unquantifiable as religious belief might play in health troubles some scientists in an age when mainstream medicine is turning ever more toward epidemiological science to define research protocols and to determine the validity of treatments.

That said, it's not hard to understand why being religious might be good for the body, experts say. Religious people often attend regular services; this puts them in a socially supportive environment, which has widely acknowledged health advantages. And some religions promote healthful diets and discourage unhealthy behaviors such as drinking alcohol and smoking.
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"Religions package many of the ingredients of well-being to make them accessible to people," said Richard Eckersley, a visiting fellow at the National Centre for Epidemiology and Population Health at the Australian National University in Canberra. And the "psychological well-being" that religion can promote is "linked to physical health through direct physiological effects, such as on neuroendocrine and immune function, and indirect effects on health behaviors, such as diet, smoking, exercise and sexual activity."

Interest in researching the impact of religion and spirituality on how we live seems to be surging. David Myers, author of "A Friendly Letter to Skeptics and Atheists" (to be published in August) and a professor of psychology at Hope College in Holland, Mich., did a database search to compare recent and past interest in the topic. Between 1965 and 1999, 1,950 study abstracts mentioned religion or spirituality, he found. Myers's search for the same terms in abstracts published between 2000 and 2007 came up with 8,719 hits, he said.

Among that research is some evidence that religion and spirituality offer health benefits and even longer life spans. A national survey conducted by the Centers for Disease Control and Prevention and mentioned in Myers's book found that people who did not attend religious services were 1.87 times more likely to have died during an eight-year period than those who attended services more than weekly. The life expectancy for infrequent attendees was age 75, and it was 83 for those who attended frequently.

A 1996 study looked at the association of Jewish religious observance with mortality by comparing secular and religious kibbutzim in Israel. Belonging to a religious group appeared to prolong life, and the lower mortality rates seen in the religious group were consistent for all causes of death, the authors wrote. And a 2003 study published in Psychosomatic Medicine found that meditation might alter brain and immune function in positive ways, an effect similarly seen in research involving Buddhist monks.

But researchers have had trouble replicating such statistics in the randomized studies that are the gold standard for medical research. It's hard to show conclusively whether or how a belief system affects one's health; other life experiences might provide benefits to health so similar to religion and spirituality that it's hard to differentiate.

Despite the lack of scientific evidence, some common religious practices are widely thought to enhance health.

It's not unusual for people to pray for their own health and for that of others. In a 2004 survey of more than 31,000 people, 45 percent said they'd prayed for health reasons, 43 percent prayed for their own health, and 25 percent reported that others had prayed for them. About 10 percent said they'd participated in a prayer group for their health, according to the results, released by the National Center for Health Statistics and the National Center for Complementary and Alternative Medicine.

But science says that prayer might not help a person who is ill. A 2003 update to an earlier systemic review of clinical trials on distant healing found that intercessory prayer, which involves someone praying for the healing of a person located elsewhere, with or without that person's knowledge, probably doesn't offer specific therapeutic healing effects.

Any benefit seen from prayer might come from the fact that "knowing that your friends and family are praying for you is part of social support, . . . and [that is] probably really helpful to people, independent of if there is a higher being that answers those prayers," said David G. Schlundt, an associate professor of psychology at Vanderbilt University, who has researched the connection between faith and health.

Labels: Centers for Disease Control and Prevention, David G. Schlundt, David Myers, faith, health, January W. Payne, prayer, religion, science

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Monday, June 09, 2008

African American Muslim Women are a Rare Gift

Given our unique perspective on history, we are prepared to engage in struggles for social justice both within the Muslim community as well as for all Americans, and indeed, every global citizen, says Aisha al-Adawiya.

New York - African American Muslim women are a rare gift in that we have a unique perspective on what it means to be Muslim in the United States. Our historical references as women are specifically honed and readily available to address issues of oppression and struggle for liberation as well as opportunity and success.

We have experience communicating with those different from us in faith and culture; we have the stamina needed for a sustained struggle in the interest of social justice. Our lives are intertwined with those who oppress and those who seek to liberate.

Most of us were not raised by Muslim parents; we grew up in predominantly Christian households and were schooled in ethics, community service and self-reliance. But we were looking for a new spirituality. We wanted a new way of life that would speak to our current existence while taking into consideration our exigent past. Islam was the answer.

When we adopted Islam, the teachings that were already ingrained in us – such as the respect of parents and elders, responsibility to family, kin and neighbours, a strong work ethic and commitment to self-improvement – became even more pronounced. Our new religion provided us with a structure for the lessons we'd been taught throughout our lives.

We continue to be nourished by the daily practice of Islam. We lay claim to the strong women who surrounded the Prophet Muhammad, such as his wife Khadija, as our role models. They forged a clear path for us since they were among the first Muslims and, like us, had embraced Islam while living in a predominantly non-Muslim society.

Many Muslim women struggle against cultural oppression within their societies. But while immigrant Muslim women struggle as new minorities in the dominant culture, the African American Muslim woman has a knack for understanding the terrain that must be scaled due to our historical knowledge of how oppression manifests itself.

We carry the scars of centuries of enslavement and the residual effects that persist to this day. We have lost – and continue to lose – our children and loved ones to pernicious institutional racism manifested through policies of abuse and neglect, such as economic deprivation, criminalisation of our youth, substandard health care, and inferior education. Based on these experiences, we can offer lessons learned to Muslim immigrants struggling to realise the promises America makes to new arrivals. At the country's doorstep, Ellis Island, we say to them, "Give me your tired, your poor huddled masses yearning to be free".

Many of us have come to feel that Islam has been a vehicle of empowerment for African Americans, and African American women specifically. We can thus speak concretely about the vast potential the religion offers not only to women, but all humanity, in the realm of personal spirituality, community, equality and justice.

Given our unique perspective on history, we are prepared to engage in struggles for social justice both within the Muslim community as well as for all Americans, and indeed, every global citizen. But we cannot call for constructive change in the larger society and not address the social ills within our own ranks.

Issues such as honour killings and domestic violence must be addressed and resolved. We must help break down the cultural barriers that prevent all Muslim women from seeking education, attending mosque, and participating in Islamic organisations and civic projects. Failing to do so would be in direct contradiction to the examples of those very women we have taken as our mentors.

At the same time, we also seek opportunities to build coalitions with others across racial, religious, ethnic and socio-economic lines to bring about equality, equity and harmony not only for ourselves but also our neighbours. The historical experiences of African Americans, combined with those of Muslim women, have taught us the value of collective effort for peace and social justice.

Aisha H.L. al-Adawiya is the founder and executive director of Women in Islam, Inc., an organisation of Muslim women that focuses on human rights and social justice. This article is written for the Common Ground News Service and can be accessed at GCNews.

Labels: African-Americans, Aisha H.L. al-Adawiya, culture, faith, Muslims, women

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Friday, May 30, 2008

Putting Faith Under the Microscope

By Christy Hall Robinson Thursday, May 29, 2008

Has science made belief in God obsolete? Two scholars debate the Templeton Foundation’s latest ‘Big Question.’

When confronted with the inexplicable and uncontrollable, people often invoke a higher power to make sense of the world around them. But at a time of staggering advances in areas such as genetics and reproductive technology, has science made belief in God obsolete?

The Templeton Foundation posed that question as the third in its series of “Big Questions.” It asked 13 leading scientists, scholars, and commentators—from across the religious and political spectrum—to respond in essay form. At a recent American Enterprise Institute event, two of the essayists, Michael Shermer, publisher of Skeptic magazine and a monthly columnist for Scientific American, and William D. Phillips, a professor at the University of Maryland and a Nobel Laureate in physics, squared off in person.

Shermer, who wrote in his essay that the “veracity of a proposition is independent of the number of people who believe it,” said that, while science probably makes God obsolete, it certainly has not made belief in Him obsolete. According to a 2007 Harris Poll, 82 percent of adult Americans believe that there is a God. In 1916, Shermer noted, a survey found that 40 percent of practicing scientists believed in God. That figure is roughly commensurate with the percentage of scientists today who affirm faith in God.

Phillips, himself a scientist and a practicing Christian who talks openly about his faith, wrote in his essay that “a scientist can believe in God because such belief is not a scientific matter.” At the AEI conference, he was eager to find common ground with Shermer, particularly on the lack of empirical proof of God’s existence. Phillips said that examining belief in God from a scientific vantage point was the wrong approach, since one cannot measure God scientifically. “I do not believe that science is ever going to prove the existence of God,” he explained, “nor do I believe that science is ever going to disprove the existence of God.” The real question, Phillips said, is not a scientific one, and it should not be dealt with in a scientific paradigm. He maintained that people want to experience religion the way they do art, music, or love.

Shermer, however, insisted that religion cannot be separated wholly from science, because “at some point, if you believe in God, you just have to believe that he’s…entering our world. And if he’s entering our world, isn’t he doing it in some measurable way? And now we’re back to the natural world.” Phillips, while assuring Shermer that he believes God does work in the world—he is a theist, not a deist—said that he “has a hunch” that God does so in “undetectable” ways.

If one cannot trace God’s actions or presence in the world, “what’s the difference between an invisible God and a nonexistent God?” asked Shermer.

“For you, none,” Phillips replied. “But for me, I claim that I can feel God’s presence in my life.”

He continued: “The problem here is that you’re thinking . . . the whole question is about whether or not God exists. I already have an answer to that. It’s not a scientific answer. My question is: what does God want me to do?” Shermer, recognizing that Phillips’s insistence about the question not being a scientific one was a refusal to engage the issue on the given terms—whether science makes belief in God obsolete—suggested that the conversation was at an end.

Shermer said that he understands the draw of transcendence, of finding “something grander than me.” Religion is the ultimate source of explanation, Shermer added, and while he may not need it, he understands why other people do. Phillips was unflappable. “It’s not like I’m without my doubts, but I’m comfortable with those doubts,” he said.

Christy Hall Robinson is an associate editor at the American Enterprise Institute.

Labels: belief, Christy Hall Robinson, faith, God, Michael Shermer, science, Templeton Foundation, William D. Phillips

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Spiritual fitness is as important as physical fitness

By Ch. (Capt) John M. Boulware - 55th Wing Chapel
05/29/2008

Spiritual health - let's call it spiritual fitness - takes discipline too. Faith exercised regularly grows strong and vibrant; faith ignored becomes weak and flabby. William Booth, the founder of the Salvation Army; Mother Theresa, the missionary to India's poor; Amy Carmichael, who established a home for the children of Hindu temple prostitutes; Billy Graham, noted as the greatest evangelist of the 20th century; and Corrie ten Boom, whose family hid Jews from the Nazis - I am sure all of these are listed among God's spiritually disciplined heroes.

They are heroes because they knew that it is their faith and their spirituality that ultimately made them uniquely human and of substantial value to the rest of the world.

I want to offer to you then four things I believe will assist you in becoming more spiritually fit. First, stretch. Without stretching and enriching your soul through spiritual learning, you can overextend or hurt yourself or others. Remember, you are only able to receive from others that which you have given. When you're at work or at home, be sure to stretch your mind and heart in new ways to incorporate the daily changes that have occurred not only in your life, but in the lives of your co-workers or loved ones. Be willing to give of yourself and not take others for granted so your relationships will be enriched and not suffer instead.

Second, do knee bends! Knee bends require having the right attitude. Become a "servant" leader or a devoted wingman and "bend down" to help others. Being a "servant" leader or wingman means being patient with others, being willing to do the jobs that don't get noticed but are essential to mission accomplishment, and being kind to someone who you may not like or who you know may not like you. Bending down to lift others up in your life, whether it is a co-worker, your spouse, children or a friend or foe, can be the greatest reward if your spiritual nature is as developed as it should be.

Third, cultivate spiritual team building activities. As "iron sharpens iron," we too help equip each other spiritually for the fight. Aiding in team and family growth takes being a good team player. This means working for consensus on decisions, sharing openly and authentically with others regarding personal feelings, opinions, thoughts and perceptions about problems and conditions. It also means involving others in the decision-making process, providing trust and support, having genuine concern for the problems of others; and being willing to compromise.

Finally, look in the mirror. Constantly evaluate your spiritual centeredness and accept who you are including your gifts as well as your limitations. Live up to your potential and believe that through both the good and the bad you are a vital and integral part of your family and all of your other relationships. If you're disciplined and perform the spiritual development exercises prescribed here, then as you become more engaged at work and at home both your Air Force and your personal family will notice not only are you more physically and mentally fit, but you are also more spiritually fit in order to successfully obtain personal achievement, relationship bliss and overall job-related mission accomplishment.

©Suburban Newspapers 2008

Labels: faith, family, John M. Boulware, service, spirituality

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Friday, May 23, 2008

'Faith and health go together,' Tutu tells U.N. in Geneva

By Peter Kenny, May 21, 2008

[Ecumenical News International, Geneva] Archbishop Desmond Tutu is a man known for speaking out about injustices from whatever side they come, and for his charismatic preaching peppered with heart-wrenching anecdotes. However, when he visited the United Nations in Geneva on May 20, he stressed the link between "faith and health."

Tutu won the Nobel Peace Prize in 1984 at a time when black South Africans were rising up in revolt against his country's apartheid racist system of white domination, and he was a vociferous opponent of the regime. Still, he also famously intervened to stop militants who were trying to kill a local member of a black community by setting fire to a gasoline-soaked tire and placing it around his neck, because he was suspected of being an informer.

The Nobel peace laureate said that people who were suffering under tyranny these days were in Zimbabwe, Burma and Tibet. The archbishop has condemned the totalitarian actions of the government of Zimbabwe led by President Robert Mugabe, and did so long before other Church leaders dared to. He also fights his government for what he has labelled as their heartless policies to those living with HIV and AIDS.

"It is a Godly coincidence that nearby the World Council of Churches is also celebrating its 60th anniversary," Tutu, who is 76, told his U.N. hearers. "Together, the WHO and WCC share a common mission to the world, protecting and restoring body, mind, and spirit.

The archbishop added that it was important that 2008 also marked the 40th anniversary of the Christian Medical Commission, whose values and experience in primary health care shaped the 1974 WHO Guidelines for Primary Health Care, which were reaffirmed at Alma Ata (the then capital of Kazakhstan) in 1978.

"You see, we -- faith and health -- have been together a very long time. Health is not only freedom from suffering and illness but, according to your Constitution, 'Health is a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.' These words enshrine the fundamental reason you are here, and suggest something of what we share in our commitment to the world together," asserted Tutu.

He added, "Perhaps it would be good for us to include the recognition that there is an intrinsic relationship between God and humankind, which can be acknowledged as 'spiritual well being'? Perhaps one day this notion of well being can be included in the WHO definition of health?"

Labels: Desmond Tutu, faith, health, Peter Kenny, spirituality, United Nations

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Saturday, May 10, 2008

Speaker Recommends Spiritual Connections For Elderly

REBECCA RAKOCZY, Special To The Bulletin
Published: May 8, 2008

ATLANTA—A person’s faith and religious life may change as he or she enters into old age, but that doesn’t diminish the need for spiritual connections to nourish mental health.

Finding out how to spark those connections in elderly populations was the topic of the second annual Spirituality in Aging Partnership series, a half-day conference sponsored by Catholic Charities Atlanta.

With keynote speaker Nancy Kriseman, who is a licensed clinical social worker in gerontology and author of “The Caring Spirit,” more than 100 people—comprised of pastoral care staff, personal caregivers and health ministry nurses—were given advice on how to connect to their clients in a more holistic and spiritual way. The gathering took place at Lutheran Church of the Redeemer in midtown Atlanta.

Kriseman asked audience members about their own definitions of spirituality and spoke about her experiences with her aging parents, while also encouraging the audience to share their experiences. Her mother suffered from Alzheimer’s disease, and died recently; her father had pulmonary lung disease and dementia and passed away several years ago.

“A lot of times we think if an older person was not a spiritual or religious person, they don’t need spiritual care,” Kriseman said. “But the majority of people in the world are spiritual in some way.

“For caregivers it is important to ask the question,” she said. For example, “How do you know the spiritual state of the person who has dementia? If you don’t know, ask their family members, ‘how has their faith carried them through life?’”

Even if the person did not have a strong faith foundation or did not demonstrate that faith to the outside world, spiritual connections can be made through music, like singing a familiar hymn or song, in ritual or prayers, or in comforting scents, like baking bread or cookies, she said. “It can mean asking ‘what does faith mean to you,’ or ‘what does grace mean to you,’” she said. It’s also important that you encourage a spiritual connection by asking questions about pictures of people and things that matter to them, she added. “We need to help our elders find their jingle,” she said.

Connecting with an elder’s spiritual side to “find that jingle” doesn’t have to be reserved for pastors, she said, although she acknowledged circumstances when pastoral intervention was needed.

“The work of the spirit is not just for pastoral folks,” Kriseman said. For caregivers—including those taking care of parents—it’s important to refresh their own spiritual life and not become “dispirited,” especially in the knowledge of an incurable condition, like Alzheimer’s disease, she said.

“People do need the space to grieve every time (their loved one) changes,” she said. “But if you’re caring for a parent, it’s important to remember this is a role change, not a role reversal—your mother will always be your mother.”

Kriseman also encouraged those in attendance to give permission to embrace their own spirituality, even as they care for someone who is not their relative. “Very rarely do caregivers get to talk about their own spiritual care,” she said.

“It’s a blessing to work with older people—you’re helping them finish well,” she said.

Patti Miller, coordinator of family faith formation at St. John Neumann Church in Lilburn, was listening to Kriseman’s words carefully. Miller came to the conference not only to learn more about spirituality and aging to pass on to her congregation, but also because she has three family members who are elderly.

“This is at the forefront for me,” she said. She came with fellow parishioner Sherry Johnson, who has worked with adult faith formation and RCIA at their church and has been a trauma care nurse for years. “This (spiritual side of care) was not always at the forefront, but it’s becoming more a part of nursing,” Johnson said.

As their parish ages, said Miller, “a lot of families are asking these same questions (that Kriseman brought up.) We wanted to find out what’s new out there from a Christian and Catholic perspective.”

Said Krygiel of Catholic Charities, “ It’s our responsibility to take care of our senior population.” He cited the U.S. Conference of Catholic Bishops 1999 statement, “The Blessings of Age.”

All parishes and churches are called to respond to this,” he said. “We cannot sit idle.”

Labels: caregivers, elderly, faith, mental health, Rebecca Rakoczy, spirituality

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Group of evangelical Christians writes manifesto urging separation of religious beliefs and politics

By politicizing faith, Christians become 'useful idiots' for one party or another, the group warns

By Rebecca Trounson, Los Angeles Times Staff Writer
May 10, 2008

A group of prominent U.S. evangelical Christians is urging other evangelicals to step back from partisan politics and avoid becoming "useful idiots" for any political party.

In an often strongly worded statement released this week, more than 70 pastors, scholars and business leaders said faith and politics have become too closely intertwined and that evangelicals err when they use their religious beliefs for political purposes.

Three years in the making, the manifesto was signed by many high-profile, mostly centrist evangelicals, including Leith Anderson, president of the National Assn. of Evangelicals; Jim Wallis, founder of Sojourners magazine; and Frank Wright, president of National Religious Broadcasters.

Many of the most prominent conservative evangelicals did not sign. A spokesman for James Dobson, the founder of Focus on the Family, said Dobson had concerns about the document and decided not to add his name.

One of the statement's drafters said one purpose was to reclaim the word "evangelical" from its political association.

"This is not primarily a political movement," said the Rev. John Huffman Jr., senior pastor of St. Andrew's Presbyterian Church in Newport Beach and board chairman of the evangelical magazine Christianity Today. "Evangelicalism is a theological understanding that we are called to be followers of Jesus Christ, and that's not captive to a culture, society or nation."

Analyst Michael Cromartie, vice president of the Ethics and Public Policy Center in Washington, D.C., said he expected the statement to have limited political impact.

"It's mainly a warning to people not to confuse their personal faith with political convictions," he said.

Labels: Christianity, evangelicals, faith, politics, Rebecca Trounson

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Saturday, April 19, 2008

Keeping faith with the American voter

Saturday April 19, 2008
FOO YEE PING

The Catholic vote has become the focus of both Democrat presidential hopefuls with Pope Benedict XVI visiting the United States.

THERE is a mantra going around that the best way to know how Americans vote is to find out where they are on Sunday.

Over the past five decades, the Gallup Poll frequently surveyed Americans on the role of religion in their lives. Very often, at least 55% indicated that their faith was “very important” to them.

Women, Southerners, senior citizens, non-whites and lower income people were more inclined to say that religion was huge for them.

This week’s first official trip by Pope Benedict XVI to the United States has led to discussions about the Catholic vote; and how the Democratic presidential candidates are chasing it.

In the critical Pennsylvania round this Tuesday, an estimated 36% of the voters are Catholics.

According to news reports, Obama have tried to connect to this group of people by speaking about his time attending a Catholic school during the four years he spent in Indonesia as a child.

Clinton, a Methodist, has been reported as saying that she had felt the presence of God in her life ever since she was a little girl. “And it has been a gift of grace that has been, for me, incredibly sustaining.”

Back in 1960, there had been concerns about John F. Kennedy being a Roman Catholic. But he was a young candidate who offered a different kind of fresh politics to voters, who were also assured that faith would not interfere with any state decisions.

So, what role does religion play in secular America?

“Some people say the United States is the most religious nation in a secular set-up. With the state having no role in promoting religion, the state, too, has an obligation of not interfering in the private lives of its citizens,” Wang said.

“Thus, religion outside of the state flourishes. It plays an important role in America in determining political decisions. No where in the western world would the focus of an election include matters such as abortion.”

But how religious are Americans? USA Today reporting on a survey last year, noted that 60% of Americans could not even recall five of the Ten Commandments.

“Being religious does not mean being ritualistic or having a strong sense of religiosity,” Wang said. “It’s not about taking a quiz to determine a person’s faith.”

He explained that the changes in western society in the past 30 years included individuals trying to be more spiritual than ritualistic.

“At the same time, the tendency to equate religion with morality is prevalent in America,” he added.

In that sense, Americans would never vote for an atheist.

“As religion equals morality, atheism is seen as the end of morality, turning society into chaos,” Wang said.

“Americans, although firm believers in individual freedom and a free market, can accept protectionism or even a soft socialist as their president, but they will never accept an atheist.”

Jimmy Carter, for example, was left leaning but voters liked his strong Christian beliefs, he said.

Republican Mitt Romney failed in his bid for his party presidential nomination because Americans were mostly uneasy about his Mormon faith.

“He also did not succeed because he tried to pretend to be someone he isn’t, He tried to be more conservative than he actually is,” Wang pointed out.

Both Clinton and Obama have employed Catholic officials to speak on their behalf in their clamour to win over the faithful. A vast majority of the earlier arrivals among working class Hispanics are professed Catholics, too.

The Pew Forum on Religion and Public Life found in a recent survey that one in four Americans aged 18 to 29 declared they were not affiliated with any religion.

Be that as it may be, a person’s personal faith and religious views is a weighty factor in determining the choice of political candidacy in the United States.

Labels: Barack Obama, faith, Foo Yee Ping, Hillary Clinton, Pew Forum on Religion and Public Life, politics, religion

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Monday, April 07, 2008

Scientist: Belittling evolution has dubious origins

BY BRIAN WILLIAMS
Monday, April 07, 2008

VALPARAISO | The Darwinian theory of evolution, because it has not been disproved by rigorous testing over time, has become accepted knowledge, and disbelieving it is not an option.

That was the conclusion of Murray Peshkin, a physicist with Argonne National Laboratory, in a recent talk on science and religion at Valparaiso University.

Opponents of teaching Darwinian evolution have lost the court fight to keep it out of the public schools, Peshkin said, so they have changed the battle to push for equal billing for creationism, or intelligent design.

"What's wrong is teaching those as part of science -- they are not. They belong to religion because their assumptions and their logic belong to religion," he said.

Dismissing science with "it's only a theory," Peshkin said, is "intellectually appalling" and a material threat to the country. Science in the 21st century offers chances to conquer diseases and achieve other advances, opportunities that could be lost if students aren't taught the best science and if parents aren't taught respect for science, he said.

Scientists have failed to explain the limits of science, Peshkin said. Science deals in what can be observed and measured through experimentation. Assertions or beliefs are not part of it. A theory, he said, is a hunch about how the world works that is then subjected to experimental observation.

Religion, on the other hand, accepts revealed knowledge. The two, therefore, take different approaches to reality, Peshkin said.

But each is valid and the conflict between the two is unnecessary, he said.

Peshkin said experimentation can only disprove a theory, but never finally prove it.

With proof always impossible, then, scientists rely on the repeated successful testing of a theory to make conclusions about the physical world, he said. Newton's laws of mechanics are accepted because they have accurately described observable phenomena consistently over centuries. They have been found to apply not only to planets, as Newton started with, but also to baseballs and jet engines. An airplane designed to fly under a different theory of motion would not get any riders, Peshkin said.

Disbelieving well-tested theories is not an option intellectually or practically, he said.

Since the 1900s, Darwin's prediction of primates' descent from a common ancestor through natural selection has been confirmed by repeated observation. The theory of evolution has been subjected to numerous and varied tests and has not yet encountered limitations, he said.

Labels: Brian Williams, Center for the Study of Law and Religion, creationism, evolution, faith, intelligent design, Murray Peshkin, revelation, science

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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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Saturday, March 22, 2008

Surgeon writes book on spiritual side of medicine

03.20.2008

Heidi Rowley
Tucson Citizen

Early in Dr. Allan Hamilton's career, a young boy who had spent months in a coma after suffering severe burns claimed to see his recently dead father standing at his bed.

Hamilton told the boy, named Thomas, that his father had died. The boy's reaction was to wave to his father and tell the doctor that it must be his father's spirit watching over him.

Hamilton, a surgeon for 25 years, 18 with the University of Arizona Health Sciences Center, was not religious or spiritual at the time of Thomas' surgery and rejected those things that could not be explained by medical science. Thomas' faith was the start of the doctor's journey into the spiritual and supernatural.

Hamilton's experiences into the unknown while becoming a successful brain surgeon and now a surgical consultant for the TV show "Grey's Anatomy," are chronicled in his new book, "The Scalpel and the Soul: Encounters with Surgery, the Supernatural and the Healing Power of Hope."

He said the book is his personal spiritual evolution, which happened because of his patients. Those experiences include an American Indian shaman telling him to let a patient die and a woman who was brain dead during surgery but remembered conversations between the doctors and nurses.

Since his book's release, Hamilton said he's gotten three reactions. Some people have told him that surgeons shouldn't discuss spirituality. Others have been grateful that someone is finally brave enough to talk about spirituality and medicine.

The third group, he said, is medical residents and interns who tell him they are relieved to learn that there can be more to medicine than just the science.

Hamilton didn't see Thomas for another eight years as he continued his residency at Massachusetts General Hospital. As he prepared to leave on his last day, he encountered a woman and a teenage boy who had obviously been a burn victim. At that moment he realized it was Thomas.

He wrote in his book: "As I saw Thomas smile and wave, I reminded myself I had been permitted to watch the mortal threads of my life, interweave with the strands of the spiritual powers in Thomas' life. . . . This eight year-long adventure was not just the story of a surgical residency. It was a message: We're never solitary mortal beings."

Labels: Allan Hamilton, faith, Heidi Rowley, medicine, spirituality, surgery

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Monday, March 17, 2008

Society diverges on idea of need to attend church

,
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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Tuesday, March 11, 2008

American faith: A work in progress

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

By Stephen Prothero

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

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

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

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

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

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

Diminished safeguards

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

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

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

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

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

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

Customized religion

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

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

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

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

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Monday, March 10, 2008

Journeys of faith can take different paths

March 8, 2008

By Rosa Salter Rodriguez

...many Fort Wayne-area residents who responded to a request from The Journal Gazette last week to discuss changing faiths say they’ve gone on journeys that led them away from their religious roots. Residents were asked for their stories in light of the findings of the Religious Landscape Survey by the Pew Forum on Religion and Public Life, one of the largest studies of its kind.

Several said they pursued their decision to switch although it was upsetting to family members or friends.

Some of those who switched faiths said they were prompted by unpleasant experiences in their former churches.

Others say they switched because they no longer believed what their previous church taught.

Experts say economic, social and geographic mobility, marriage among members of different religions, the rise of minority religions in America such as Buddhism and Islam, and individualized faith styles are key reasons for the religious turnover. About 16 percent of Pew respondents said they were unaffiliated with any tradition, although many of those said personal spirituality was part of their life.

Regardless of where local faith changers have landed, most say they respect and learned a great deal from their former faiths.

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Labels: affiliation, belief, church, faith, Fort wayne, Pew Forum on Religion and Public Life, religion, Rosa Salter Rodriguez

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Saturday, February 23, 2008

$4 million study to understand why people believe in God

Washington DC, Feb 22, 2008

A group of researchers from the University of Oxford will spend $3.9 million on a three-year study to “explain” why humanity believes in God.

The Ian Ramsey Center for Science and Religion has decided to bring together anthropologists, theologians, philosophers and other scholars to academically define if belief in a “supreme being” is a basic component of humanity.

Roger Trigg, a senior research fellow at the Center, said the almost $4 million would be used to respond to the question, “What is it that is innate in human nature to believe in God, whether it is gods or something superhuman or supernatural?"

Trigg admitted that anthropological and philosophical research carried out up to now suggests that “faith in God is a universal human impulse found in most cultures around the world, even though it has been waning in Britain and western Europe.

"One implication that comes from this is that religion is the default position, and atheism is perhaps more in need of explanation," he said.

Funding for the study will come from the John Templeton Foundation, a U.S.-based philanthropic organization.

Labels: belief, faith, God, Ian Ramsey Center for Science and Religion, John Templeton Foundation, Roger Trigg, University of Oxford

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Wednesday, February 20, 2008

Unhappy Workers Often Turn to Spirituality for Direction

As job satisfaction rates continue to decline, many job seekers and workers are hoping to find their career calling through faith, according to a recently-released book by America's Career and Life Coach, Susan Britton Whitcomb.

Indianapolis, IN (PRWEB) February 20, 2008 -- Employee satisfaction has struck an all-time low, according to a survey released by the Conference Board, a New York-based private research group. After surveying 5,000 U.S. households, the Conference Board found that more than half of all respondents disliked their current job.

As a result of their unhappiness, many people turn to their spirituality to find guidance in their job search and careers. Susan Britton Whitcomb, author of The Christian's Career Journey and a career coach for more than 20 years, has seen first-hand how often people rely on faith to resolve their career dilemmas and fuel their success.

In her book, she discusses the significant role spirituality plays in a person's career journey and offers essential job search and success tips for finding one's calling in the workplace. The following are five of the 10 helpful tips she provides to help people make the smart career decisions that align with their faith:

1. Prepare to persevere. Exploring career options requires tenacity and time. During this phase, be open to new things--we don't know what we don't know.

2. Brainstorming is a team sport. Enlist the support of people who are miracle-minded, well-connected and strategic thinkers to help expand your career options.

3. Narrow it down. If you have a number of options that sound promising, begin to narrow them down to one or two preferred options to make your research more manageable. If you immediately identify a career track that looks promising at face value, proceed with the curiosity and objectivity of a detective.

4. Investigate with legwork. Take time to thoroughly research your preferred options. Your research will often turn up new ideas that will be an even better fit than you thought possible.

5. Connect with people face to face. Talk to at least three people familiar with your target field. Choose association representatives, veterans of the field, and even newbies. Suppliers, vendors, and customers can also give a helpful perspective. Members of your church or other faith-based organizations can be valuable contacts.

"With Americans logging between 100,000 and 125,000 hours in the marketplace during their careers, it's no wonder that a significant number of prayers are devoted to men and women's job search and career concerns," adds Whitcomb.

The Christian's Career Journey is available at all major bookstores and from the publisher (www.jist.com or 1.800.648.JIST). To speak with Susan Britton Whitcomb, contact Natalie Ostrom.

JIST, America's Career Publisher, is a division of EMC/Paradigm Publishing and is the leading publisher of job search, career, occupational information, life skills and character education books, workbooks, assessments, videos and software.

Labels: career, faith, happiness, spirituality, Susan Britton Whitcomb

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Tuesday, February 12, 2008

Forgiveness has God on its side: study

February 12, 2008

Psychologists at RMIT University in Melbourne interviewed people of Christian, Jewish and Muslim faith and compared them to Australians who were non-believers or who had new-age beliefs.

They found that people affiliated with the more traditional religions had a greater tendency to forgive and let go of past wrongs.

But they found that spirituality in the broadest sense, that is belief in any type of higher being, was the strongest predictor of whether you were forgiving or not.

"The results showed that it doesn't matter what you believe in, but if you believe in something, have faith in something, it means you're more likely to forgive," said researcher Adam Fox, who led the study overseen by professor of psychology Trang Thomas.

"That indicates that there's something in the system of thought connected to spirituality that helps people to accept others and their actions."

The researchers were unable to compare individual religions due to "ethical considerations", but said there was only "slight differences" between each.

A number of recent international studies have linked religious worship to lower rates of depression, improved physical health and a longer life span.

This latest study, based on an internet survey of 475 adults, was one of the first to show how faith can improve behaviour, Mr Fox said.

He said the finding was positive given that religions were commonly blamed as a source of much violence in the world.

"We are all aware that religion causes conflict, but it is heartening to see that it also has the ability to reduce conflict and animosity too," the researcher said.

Labels: Australia, faith, forgiveness, religion, spirituality

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Sunday, January 27, 2008

Baha'i follows far different path than its mother religion of Islam

Sat January 26, 2008

Our Faiths

Q: My daughter told us on her last visit that she converted to Baha'i. Her father was upset with her conversion to a Muslim religion, but she said Baha'i is not Muslim. Can you tell us about Baha'i, please?

— Bette, Oklahoma City

A: As far as religions go, Baha'i (pronounced buh-HI) is new to the world stage, emerging as a separate faith in 1866 while its founder, Bahaullah, was exiled in Turkey from his homeland of Iran.

The Baha'i faith developed out of Babism, which emerged from Shia Islam during the 1840s. Coming from a certain religious tradition does not mean a sect retains the older faith's practices and beliefs. Christianity developed from Judaism, but the two faith families are distinct. Baha'i is even more distinct from Islam.

Followers of the Baha'i faith divide their teachings into two main groups: religious and social. On the religious side, the tradition teaches God is too complex for people to know fully, but He reveals parts of Himself through various manifestations of God that have appeared on Earth throughout history. Among these manifestations was Adam, who in Baha'i understanding was not the first person. Instead, he was the first revelation given to the world's people of God's characteristics and His desires for humanity.

God progressively has revealed more and more about Himself and human purpose through later manifestations, including Abraham, Moses, Krishna, Jesus, Muhammad and Bahaullah. Each manifestation adds to humanity's understanding about God and the universe, according to the Baha'i faith. Each manifestation also deals with issues unique to the time and culture where he appears.

A consistent message from each manifestation has been to say humanity's purpose is to know, love and worship God.

The faith rejects belief in a devil, saying evil is solely the choice of people who attempt to remove themselves from God's presence. Without a separate evil being, each person is responsible for his or her actions.

While the Baha'i believe in an afterlife, they say no living person has enough information to speak definitively about what that existence entails. They also reject the ideas of separate heavens and hells, saying heaven is spiritual nearness to God and hell is separation from God.

On the social side, the tradition looks to Bahaullah's writings for direction. In "Tablets,” he said the world's people are "the leaves of one tree and the drops of one ocean” but prevented from treating each other as brothers and sisters by social and political divisions.

"The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established,” Bahaullah wrote. This unity requires equality in treatment of all people, and the group's social agenda works toward equality with an ultimate aim of unity.

Following this teaching, the faith says men and women are equal in God's eyes; therefore, the sexes must have the same legal, political and educational rights. Education also is considered vital to the Baha'i goal of all the world's peoples sharing equally in God's provision of resources and opportunities. The poor must receive schooling that at least teaches reading, writing and the skills necessary to hold a productive job, according to Baha'i doctrine.

Toward this same goal of sharing Earth's bounty, the Baha'i contend extreme wealth and extreme poverty should be abolished by requiring businesses to share profits with their employees and by establishing tax laws to take excess funds from the wealthy and give them to the poor.

All of this looks forward to God's desire for the unification of all humanity, the Baha'i faith teaches. As people have grown from clans to tribes to city-states to nations, so they will eventually unite into one world. To realize God's goal for humanity, the world must develop a single governmental structure and a universal language. The Baha'i work for world unification and urge learning a "supplemental language” to facilitate communication around the globe but not to replace all other tongues.

While the faith emerged in the Middle East and had some success in establishing itself in the United States during the 19th century, today most of its 1.5 million adherents are found in Africa, South Asia and Latin America — commonly referred to as the Third World. The religion's headquarters is in Acre, Israel, where the Universal House of Justice, its ruling body, sits.

Labels: Baha'i, faith, God, religion, Shia Islam, society, unity

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Mattingly: Surveys find Americans tolerant of beliefs

By Terry Mattingly
Friday, January 18, 2008

Consider these numbers from a new Ellison Research study that shows surprising support -- on the left and right, among believers and skeptics -- for freedom of expression when it comes to words and symbols.

An overwhelming 90 percent of adults agreed that faith groups should be allowed to rent public property, such as a school gym, if laws gave non-religious groups the same right. Asked about allowing a moment of silence in public schools, 89 percent said that was fine. Another 88 percent said teachers should have the right to wear jewelry, such as a cross or a Star of David, in public-school classes.

"There is a lot of unity out there about these kinds of issues," said Ron Sellers, president of the research firm in Phoenix. "But the specifics do matter. Wearing a cross on your lapel is not the same thing as showing up at school wearing a T-shirt with a big cross on it and the words, 'Believe in Jesus or you're going to hell.'

"There's no way to say that approving one thing is the same as approving another, even though the same principle is at stake."

The key is that religion is bad if it makes large numbers of people uncomfortable.

The key is that religion is bad if it makes large numbers of people uncomfortable.

For example, 83 percent of the survey participants said it should be legal to put nativity scenes on public property, such as city hall lawns, and 79 percent supported the posting of the Ten Commandments in court buildings. But that number fell to 60 percent when they were asked about Muslim displays on public property during Ramadan.

The researchers asked if respondents agreed that it "should be legal for a religious club in a high school or university to determine for itself who can be in their membership, even if certain types of people are excluded." The result was a stark divide, with only 52 percent agreeing that religious groups should be able to enforce their own doctrines among their own members.

"People might respond differently if you asked the same question, but were more specific," said Sellers. "I think most Americans believe that a Jewish student union should have the right to say, 'No, you're Muslim. You cannot join our group.' But what if it's a conservative Christian group that says, 'No, you cannot join our group because you're gay'? American aren't sure what they think about that, right now."

The trend is clear. Vague talk is safer than clear action. Personal beliefs are good, but not if these doctrines lead to actions that indicate that some beliefs are right and others wrong.

Seeking is good, but finding is bad. Judging is even worse.

For example, a new survey by the Southern Baptist Convention's LifeWay Research team found that 72 percent of "unchurched" Americans who rarely if ever attend worship services believe that "God, a higher or supreme being, actually exists." However, 61 percent agreed or strongly agreed that the God of the Bible is "no different from the gods or spiritual beings depicted by world religions such as Islam, Hinduism, Buddhism, etc."

The researchers found that 78 percent of the respondents claimed that they would be "willing to listen" if a Christian wanted to share talk about their beliefs. Then again, 44 percent agreed that "Christians get on my nerves."

"There is a sense in our culture that is acceptable to believe in anything spiritual, as long as it makes you a better person and helps you find peace," said Ed Stetzer, leader of the LifeWay Research team. "One's faith only becomes a problem when that belief actually makes claims that contradicts the faith of others."

In an age of "I'm OK, You're OK" spirituality, he added, "American spirituality has glorified 'searching' for spiritual meaning, but de-emphasized 'finding.' In other words, it is good to be looking for spirituality, but it is intolerant to actually believe you have found a right faith. ... Intolerance is defined to mean actually believing that your faith is the correct one."

Terry Mattingly (www.tmatt.net) directs the Washington Journalism Center at the Council for Christian Colleges & Universities

Labels: Ellison Research, faith, LifeWay Research, religion, spirituality, Terry Mattingly

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Wednesday, January 23, 2008

Liberal Christian: 'Dominance of the religious right is finished'

David Edwards and Muriel Kane
Wednesday January 23, 2008

Please click on the link to external source for complete article, including a video clip from the Daily Show January 22, 2008.

According to a prominent liberal Evangelical, there is a major political and generational shift going on among Evangelical Christians in America.

Jim Wallis, the editor of Sojourners Magazine, told Jon Stewart on Tuesday's Daily Show, "Two things have happened since we last talked. I've got some good news and some great news. The good news is, the dominance of the religious right over our politics is finally finished."

As the audience cheered and applauded, Wallis continued, "Even the better news is now a new generation has come of age and they're applying their faith ... to the biggest issues that face us: the moral scandal of poverty, the degradation of the environment -- which we call God's creation -- the threat of climate change, Darfur, human rights, the exclusive use of war to fight evil."

Stewart questioned whether a religious left might not wind up being just as rigid as the religious right, but on the other side. Wallis replied that he wasn't expecting that to happen, because people in this country "don't want to go left or right, they want to go deeper, they want to go to a moral center."

"Politics in America is broken," Wallis said, explaining why he anticipates a new social movement, rather than a new political movement. "Social movements often rise up to change politics when it fails. And the best social movements often have spiritual foundations."

"Why does it always have to be tied in to faith?" Stewart asked, pointing out that at the same time as the 19th century abolitionists were appealing to religion, so were the supporters of slavery. "Isn't there a way to have a right and wrong?"

"Religion has no monopoly on morality," Wallis agreed, acknowledging that all the great social movements have had a significant component of people of faith, but never exclusively. "And there's a whole new denomination now," he added, "called the spiritual but not religious, that's growing all over the country."

"The two great hungers in the world today are the hunger for spirituality and the hunger for social justice, and the connection between the two is the one the new generation is just waiting for," Wallis concluded.

He cautioned, however, that "when people of faith get to the public square, they shouldn't say, 'My religious view is this.' They should speak in moral language that is inclusive of everybody. ... I care about not someone's religion, but what their moral compass is."

Labels: Daily Show, David Edwards, faith, Jim Wallis, morality, Muriel Kane, politics, religious right, spirituality

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Thursday, January 17, 2008

U.S. religious freedom is being eroded, advocates say

Page one of three: Please click on "external link" to view entire article

Misconceptions and ignorance are weakening the Constitution's 'first freedom.'
By Jane Lampman | Staff writer of The Christian Science Monitor
from the January 16, 2008 edition

Reporter Jane Lampman talks about the First Freedom Awards.They are heroes in a battle most Americans think has already been won. On Wednesday evening, they are to be honored for their contributions to strengthening religious freedom at home and abroad.

Although the US is home to the greatest experiment in religious freedom ever, and the great majority of Americans support that principle, surprising gaps in knowledge and understanding remain when it comes to practicing that freedom. And support for it seems to rise and fall.

Only a slim majority (56 percent) of Americans said in a 2007 survey that freedom of worship should extend to people of all religious groups, no matter what their beliefs (down 16 points, from 72 percent in 2000).

"A great many Americans don't define religious liberty as a universal right for everyone," says Charles Haynes, one of the honorees. He is senior scholar at Freedom Forum's First Amendment Center, which conducted the survey.

At the same time, others see a weakening in federal courts in recent years of the First Amendment provisions relating to religion, a development that could endanger the rights of minority faiths.

Freedom weaker, now

"It's a disquieting fact that the First Amendment clauses are now very weak provisions, not giving the robust protection ... that historically and for much of the 20th century they did provide," says John Witte, professor of law and religion at Emory University in Atlanta and another of the honorees.

In an era when the US is promoting democracy and freedom of conscience around the world, such knowledgeable people say, it's crucial to get the experiment right here at home.

One organization seeking to boost understanding and respect for this fundamental freedom is the Council for America's First Freedom, based in Richmond, Va. The council sponsors a variety of public education programs, including a nationwide high-school essay competition.

And each year on Jan. 16 – the date in 1786 when Virginia passed the nation's first law guaranteeing religious liberty – the council hands out First Freedom Awards to individuals whose actions have made a significant difference. The three 2008 recipients have advanced religious freedom domestically and internationally:

• For two decades, Dr. Haynes of the First Amendment Center has helped local school districts and communities across the US find common ground to resolve conflicts over religion and values. He recently helped the Organization for Security and Cooperation in Europe draft guidelines for the study of religions in European classrooms.

• Mr. Witte, director of Emory University's Center for the Study of Law and Religion, has led major global projects related to religion and human rights among scholars from the major faiths; the projects have broken new ground on key issues.

Labels: Center for the Study of Law and Religion, Christianity, faith, first amendment, First Amendment Center, First Freedom Awards, Jane Lampman, religion, religious freedom, Unites States

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Saturday, January 12, 2008

Prayer and spirituality said to aid healing

Posted on Sat, Jan. 12, 2008
By REBECCA ROSEN LUM
Contra Costa Times

Scientists are taking a hard look at the value of faith as an instrument in healing -- including the "intercessory" or healing prayers said on behalf of others.

Numerous studies show a link between faith and outlook, faith and well-being, faith and healing times.

Scientists at such prestigious institutions as California Pacific Medical Center in San Francisco, Duke University in North Carolina, and the George Washington University Institute for Spirituality and Health in the nation's capital are exploring the relationship of prayer and faith to healing.

More than half of physicians in an April survey by a group at the University of Chicago said that religion and spirituality significantly influence patients' health.

But the exact mechanism by which it works remains elusive.

Religion can help those with chronic conditions, including traumatic brain injury, spinal cord injury, stroke and arthritis, say the authors of a study at the University of Missouri at Columbia.

Yoga, reading of religious texts, meditation or the laying of hands have value in a clinical setting, the researchers concluded.

Hospital officials have long left patients' spiritual needs in the hands of chaplains, but they increasingly are reaching out to faith communities.

Official recognition

Parish nursing, or faith-community nursing, which combines spiritual and health services, has exploded since the American Nursing Association recognized the specialty in 2005.

Today, an estimated 10,000 faith-community nurses work in American congregations.

In San Francisco, a leading researcher in mind-body medicine found a positive link between intercessory prayer and the well-being of people with AIDS.

Prayed-for patients in a study by late University of California-San Francisco professor Elizabeth Targ had fewer setbacks and lived longer than a comparison group. A follow-up study found the same results. Targ later found a link between spirituality and well-being among women with breast cancer.

THE CONFLICT

Some academics recoil at the blurring of the line between faith and healthcare, saying prayer, meditation and other faith practices resist definition or measurement.

Far more studies show no link between religious belief and healing than a positive one, said Richard Sloan, a Columbia University behavioral medicine professor and the author of Blind Faith: The Unholy Alliance of Religion and Medicine. Suggesting one can mislead people and put an unfair burden on them, he said.

"Look, nobody disputes that religion and spirituality bring comfort in a time of difficulty, but when spirituality is brought into medical care, it is another issue entirely," he said.

"It can do all sort of harm because it causes people to confuse medical care with other aspects of their lives," he said. "It can lead them to avoid conventional medical care. And it can lead them to believe their health problems are from inadequate faith and devotion."

Labels: American Nursing Association, faith, healing, health, intercessory prayer, Rebecca Rosen Lum, science, spirituality

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Wednesday, January 09, 2008

Survey: Non-attendees find faith outside church

By Cathy Lynn Grossman

A new survey of U.S. adults who don't go to church, even on holidays, finds 72% say "God, a higher or supreme being, actually exists." But just as many (72%) also say the church is "full of hypocrites."

Indeed, 44% agree with the statement "Christians get on my nerves."

LifeWay Research, the research arm of the Southern Baptist Convention, based in Nashville, conducted the survey of 1,402 "unchurched" adults last spring and summer. The margin of error is plus or minus 2.5 percentage points.

The survey defines "unchurched" as people who had not attended a religious service in a church, synagogue or mosque at any time in the past six months.

More than one in five (22%) of Americans say they never go to church, the highest ever recorded by the General Social Survey, conducted every two years by the National Opinion Research Center at the University of Chicago. In 2004, the percentage was 17%.

Many of the unchurched are shaky on Christian basics, says LifeWay Research director Ed Stetzer.

Just 52% agree on the essential Christian belief that "Jesus died and came back to life."

And 61% say the God of the Bible is "no different from the gods or spiritual beings depicted by world religions such as Islam, Hinduism, Buddhism, etc.," although Buddhist philosophy has no god and Hindus worship many.

Belief in 'a generic god'

Most of the unchurched (86%) say they believe they can have a "good relationship with God without belonging to a church." And 79% say "Christianity today is more about organized religion than loving God and loving people."

But despite respondents' critical views of organized religion, Stetzer is optimistic. He cites the finding that 78% would "be willing to listen" to someone tell "what he or she believed about Christianity."

They already know believers — 89% of the unchurched have at least one close friend who is Christian, Stetzer noted.

And 71% agreed that "believing in Jesus makes a positive difference in a person's life."

The direct approach

Still, most of Christian belief has seeped into popular culture outside church walls and denominational tethers, says Philip Goff, a professor and director of the Center for the Study of Religion and American Culture at Indiana University in Indianapolis.

New forms of community, such as Internet Bible study and prayer circles, also mean some people don't believe they need a church, Goff says.

"Is there a workshop for churches in being less annoying, less hypocritical?" asks Arthur Farnsley, administrator for the Society for the Scientific Study of Religion and a fellow at Goff's center.

"So much of American religion today is therapeutic in approach, focused on things you want to fix in your life," he says.

"The one-to-one approach is more attractive. People don't go to institutions to fix their problems.

"Most people have already heard the basic Christian message. The question for evangelism now is: Do you have a take that is authentic and engaging in a way that works for the unchurched?"

Labels: Cathy Lynn Grossman, Christianity, church, faith, General Social Survey, God, LifeWay Research, Southern Baptist Convention

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Tuesday, December 18, 2007

Science taking hard look at healing power of faith

By Rebecca Rosen Lum, STAFF WRITER
Article Last Updated: 12/18/2007

Science is taking a hard look at the value of faith as an instrument in healing — including the intercessory or healing prayers said on behalf of others.

Numerous studies show a link between faith and outlook, faith and well-being, faith and healing times.

Such prestigious institutions as California Pacific Medical Center in San Francisco, Duke University in North Carolina, and the George Washington University Institute for Spirituality and Health in the nations capitol are exploring the relationship of prayer and faith to healing.

More than half of physicians in an April survey by a group at the University of Chicago said religion and spirituality significantly influence patients health.

But the exact mechanism by which it works remains elusive.

Religion can help those with chronic conditions, including traumatic brain injury, spinal cord injury, stroke and arthritis, say the authors of a study at the University of Missouri at Columbia.

Religion is infrequently discussed in rehabilitation settings and is rarely investigated in rehabilitation research, said Missouri health psychologist Brick Johnstone. To better meet the needs of persons with disabilities, this needs to change.

Yoga, reading of religious texts, meditation or the laying on of hands have value in a clinical setting, the researchers concluded.

Hospitals have long left patients spiritual needs in the hands of chaplains, but increasingly are reaching out to faith communities.

Parish, or faith community nursing, which combines spiritual and health service, has exploded since the American Nursing Association recognized the specialty in 2005.

Today, an estimated 10,000 faith community nurses work in American congregations.

In San Francisco, a leading researcher in mind-body medicine found a positive link between intercessory prayer and the well-being of people with AIDS.

Prayed-for patients in a study by the late UCSF professor Elizabeth Targ had fewer setbacks and lived longer than a comparison group. A follow-up study found the same results. Targ later found a link between spirituality and well-being among women with breast cancer.

Some academics recoil at the blurring of the line between faith and health care, saying prayer, meditation, and other faith practices resist definition or measurement.

Labels: faith, health, prayer, religion, science

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Wednesday, December 05, 2007

More public schools offering elective religion classes

By CHRISTINA VANOVERBEKE/East Valley Tribune

Saturday, November 24, 2007

MESA, Ariz. (AP) - A group of teenagers gathered in Ahwatukee Foothills on a recent Monday afternoon to discuss the Jewish faith. But they got a little hung up on the concept of the Sabbath as a day of rest.

Fasting caused more head-scratching.

Questions about religion and faith are not unusual among young people. But this conversation was different because it was part of a religion class taught in a public school.

Mountain Pointe High School social studies teacher Marissa Chavez spends much of her world religion class dispelling myths and explaining the most basic elements of the major faiths - and she couldn't be happier about doing it.

She proposed this class to the Tempe Union High School District governing board last year because she saw a need for students to be better informed about religion, particularly with regard to world events such as the war in Iraq.

This is the first year Mountain Pointe offered a world religion elective, open to any student at the school. It's the only course in metro Phoenix focused on teaching public school students about religion.

While it's an exception here, offering religion classes to high school students is a growing trend in the U.S., said Charles Haynes, senior scholar for the Nashville-based First Amendment Center, and world religion is one of the most popular courses.

Twenty years ago, Haynes said, there was little to no mention of religion in the core curriculums of public schools.

Curriculum directors from around the metro Phoenix confirmed that world religion topics are a regular part of world history courses.

Still, when Chavez proposed her class, she said many people warned her against it.

‘‘They said, 'I wouldn't touch that with a 10-foot pole,''' she said. But, so far, she has had no complaints and Desert Vista High School is planning to offer the class in the spring.

There are no national statistics on how many public high schools offer religion courses, but in Fairfax, Va., where Haynes resides, there are 12 different offerings and he's aware of other classes in surrounding areas. He thinks the courses are generally more prevalent in the East and also correlate to areas where there is religious diversity.

Only one school district in the U.S. requires students to study religion. For eight years, the school district in Modesto, Calif., called the ‘‘Bible Belt of California,'' has required all ninth-graders to take a world religion course.

Parents and community members often express concerns where religion is taught in school because they fear their children's own faith will be shaken. But Haynes said a study of the course in Modesto proves otherwise, showing that students who went in with one faith came out with the same faith. The study also showed learning about religion strengthened students' support of First Amendment rights of others.

But schools can get in trouble when a teacher ‘‘pushes'' one religion over another in class or when the teacher includes material that could be considered devotional.

In Chavez's class, students often read from various scriptures. She said it was difficult to find textbooks that didn't preach one point of view, but she's been able to piece together materials from many sources, including books, the Internet and movies. She creates presentations for each religion, and relies on questions to guide the discussion.

Offering world religion instruction is not just an education issue, Haynes said.

There's a civic argument that can be made for it.

‘‘Ignorance is the root of so much intolerance. So many Americans know so little about religion,'' he said. ‘‘It's not just important to understanding world events, but for living with each other in this country.''

Arizona State University professor Charles Barfoot, who studies the sociology of religion, says students taking classes like Chavez's are getting a head start on college and life beyond school.

The Phoenix area, he said, is becoming more religiously diverse, but many students who take his introductory world religion course are hearing about these different faiths for the first time.

Labels: Christina Vanoverbeke, faith, public school, religion, students

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Devil more popular than Darwin in America

By Catherine Elsworth in Los Angeles

More Americans believe in the existence of hell and the devil than Darwin’s theory of evolution, according to a nationwide poll.

Nearly two-thirds (62 per cent) of US residents polled said they believed in a literal hell and the devil, 60 per cent said they believed in the virgin birth.

Only 42 per cent of those surveyed, however, said they believed in Darwin’s theory of evolution, or “natural selection”. Some 39 per cent of respondents said they believed in creationism.

Broken down by religion, the survey found that only 16 per cent of born-again Christians (or evangelicals) compared to 43 per cent of Catholics and 30 per cent of Protestants believed in Darwin’s theory.

Meanwhile, 60 per cent of born-again Christians, but only 43 per cent of Catholics, believed in creationism.

Overall, the poll reflects the centrality of faith to American life, politics and culture, with 82 per cent saying they believed in God.

Three quarters agreed there is a heaven while 72 per cent believed Jesus is God or the Son of God and 79 per cent believed in miracles.

The question of faith is proving a key issue in campaigning for next year’s presidential election.

The poll, by market researchers Harris, involved 2,455 US adults from across the country selected to reflect the national population in terms of age, sex, race, education and household income.

It also found that significant minorities of Americas believe in ghosts (41 per cent), UFOs (35 per cent), witches (31 per cent), astrology (29 per cent) and reincarnation (21 per cent).

Born-again Christians were more likely to believe in witches (37 per cent) while Catholics were found more likely to believe in astrology and re-incarnation

Labels: America, astrology, Catherine Elsworth, Catholic, creationism, evangelicals, evolution, faith, ghosts, politics

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Friday, November 09, 2007

Bi-religious couples overcome differences in opinion, open to making contrasts work

Tangled up in love

Published Thursday, November 8, 2007.

Amanda Wilcosky / Staff Writer

Approximately 28 million U.S. couples that are married or in domestic partnerships live in mixed-religion homes, according to the American Religious Identification Survey done in 2001 by The City University of New York. This is nearly a quarter of all marriages or domestic partnerships.

While many couples make their relationship work, maintaining a bi-religious relationship can be difficult.

According to a May 2006 study by Scott M. Myers published in the Journal of Marriage and Family, married partners that share the same religious background report greater marital quality than do bi-religious partners.

The ability of partners to triumph over religious differences can depend on their faiths.

Labels: Amanda Wilcosky, American Religious Identification Survey, bi-religious, faith, Journal of Marriage and Family, marriage, religion, US couples

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Tuesday, November 06, 2007

Leader's Insight: A Broad and Diverse Bloc

New research shows five kinds of Christians in America.
by Eric Reed, Leadership managing editor

A new report in the Fall issue of Leadership journal shows great disparity among people in the United States who call themselves "Christian." In fact, this nationwide survey of more than 1,000 self-identified adherents reveals five distinct types of practitioners with very different views on salvation, the Bible, morality, and the cultural impact of their faith.

For news reporters and news consumers, this diversity requires careful attention to the variety of opinion among people generally labeled "Christian." Not all Christians think alike on cultural issues, and the survey makes the reasons clearer.

The survey was conducted for Christianity Today International (publisher of Leadership journal) and Zondervan Publishers by the research firm Knowledge Networks. It is one step in the development of NationalChristianPoll.com, a new research database for surveying the opinions of Christians in the United States on a variety of issues.

Who Are my Christian Neighbors?

While between 70 and 80 percent of people in the United States identify themselves as Christian according to a number of studies, what those people mean by the term varies widely. Respondents to our new survey were almost evenly divided among five categories:

Active Christians (19%): Committed churchgoers, often in positions of church leadership; believe salvation comes through Jesus Christ; Bible readers.

Professing Christians (20%): Similar beliefs to Active Christians, but less committed to church attendance; focus more on personal relationship with God and Jesus, less on Bible reading or faith sharing.

Liturgical Christians (24%): High level of spiritual activity; regular churchgoers, recognizing the authority of the church; predominantly Catholic and Lutheran.

Private Christians (24%): Largest and youngest segment; believe in God and have spiritual interest, but not within the church context; only one-third attend church at all, almost none are church leaders.

Cultural Christians (21%): God aware, but do not view Jesus as essential to salvation; affirm many ways to God; express little outward religious behavior.

We found that almost 9 in 10 Active and Professing Christians said "accepting Christ as Savior and Lord" is key to being a Christian, while Liturgical, Private, and Cultural Christians favored a more general "believing in God" as important to being a Christian. For half or more of the people in America who call themselves "Christian," Christ is not the defining figure in their faith.

Labels: Bible, Christianity Today International, Eric Reed, faith, lChristianity, morality, salvation