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Religion and social changes
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A recent survey finds that constant movement characterizes the American religious marketplace, as every major religious group is simultaneously gaining and losing members. Those that are growing because of the religious change are simply gaining new members at a faster rate than they are losing members. Conversely, those that are declining in number because of religious change simply are not attracting enough new members to offset the number of adherents who are leaving those particular faiths.
The United States, founded by dissident Protestants in search of religious freedom, is on the verge of becoming a nation in which Protestants are a minority. A growing portion of Americans identify themselves as unaffiliated with any religious tradition, and a small but increasingly significant number say they are Muslim, Hindu, Buddhist, or Orthodox Christian. In addition, a flood of overwhelmingly Catholic immigrants, mostly from Latin America, is helping to counterbalance a high dropout rate among U.S. born Catholics.
These are among the key findings of a groundbreaking study of the American religious landscape released recently by the Pew Forum on Religion and Public Life. The study, which is the most comprehensive such assessment of the country in at least a half century, finds that the United States is in the midst of a period of unprecedented religious fluidity, in which 44 percent of American adults have left the denomination of their childhood for another denomination, another faith, or no faith at all. The study is based on a survey of 35,000 Americans age 18 and over who speak one of five different languages. This is a very large number for survey research, which allowed the researchers to get more detail about minority religious groups than is usually available from smaller studies. The study is also important because the quantification of religious association in the United States is often complicated and contested; the U.S. Census does not include questions about religion, and many studies rely on counts submitted by denominations, whose self-reporting is often undependable (Dykman 41).
The new study is filled with results about a extraordinarily diverse nation, with a population that is fashioned by affiliation with a vast and shifting collection of religious groups and sects. A number of subgroups represent every religious family - Christians, Jews, Muslims, and Buddhists. The nation is still predominantly Christian - 78 percent of adults say they are Christian - but nearly 5 percent recognize themselves as members of other faiths, and 16 percent say they are unaffiliated (Dykman 41).
By 1763, although some colonies still maintained established churches, other colonies had accomplished a virtual revolution for religious toleration and separation of church and state. The Anglican Church was the only established denomination in England. In contrast, the colonies supported a great variety of churches. The largest were the Congregationalist, Anglican, and German churches, but many smaller denominations could be found through the colonies. In addition to this, a high percentage of Americans didn’t belong to any church. These differences could be attributed to the fact that many of the Europeans who immigrated to America didn’t fit in to or agree with the churches in their homelands.
Just as there is a variety of identities involving race, gender, and class, so too are there a range of religious identities. Byzantine Catholics, Hindus, born-again Evangelicals, atheists, agnostics, and Buddhists are only a few religious identities I have encountered in America. This environment, at best, allows religious variety to be understood and embraced—and at worst, divides us. In Acts of Faith, author Eboo Patel discusses his belief that the “faith line” will define conflict and concord in the 21st century.
New brands of distinctly American Christianity began developing early in the country’s history. Before the revolution, George Whitefield set the stage for American religious movements. The most important factor that helped launch these movements was the American Revolution. The country was ripe with conversation and action on a new understanding of freedom. The revolution “expanded the circle of people who considered themselves capable of thinking for themselves about issues of … equality, sovereignty, and representation” (6). The country was beginning to move toward an understanding of strength lying in the common people, and the people’s ability to make their own personal decisions on issues of leadership and authority. There was a common belief that class structure was the major societal problem. The revolution created the an open environment that pushed equality of the individual, allowing political and religious beliefs to flourish and grow without being held in check by authoritarian leaders.
The United States is commonly thought to be on an inevitable march towards secularization. Scientific thought and the failure of the enlightenment to reconcile the concept of god within a scientific framework are commonly thought to have created the antithesis of religious practice in the rise of the scientific method. However, the rise of doubt and the perception that secularization is increasing over time has in actuality caused an increase in religious practice in the United States through episodic revivals. Moreover, practice of unbelief has developed into a movement based in the positive assertion in the supplantation of God by the foundations of science, or even in the outright disbelief in God. The perception of increasing secularism in the United States spurs religious revivalism which underscores the ebb and flow of religious practice in the United States and the foundation of alternative movements which combines to form the reality that the United States is not marching towards secularism but instead religious diversity.
Scheitle, Christopher P., and Roger Finke. Places of faith: a road trip across America's religious landscape. New York: Oxford University Press, 2012. Print.
Eck, Diana L. A New Religious America: How a "Christian Country" Has Now Become the World's Most Religiously Diverse Nation. San Francisco: HarperSanFrancisco, 2001. Print
Bindley, Katherine. "Religion Among Americans Hits Low Point, As More People Say They Have No Religious Affiliation: Report." The Huffington Post. TheHuffingtonPost.com, 13 Mar. 2013. Web. 26 Feb. 2014.
Thomas, Oliver "Buzz". "How To Keep The 'United' In United States: Coping With Religious Diversity In The World's First 'New' Nation." Church & State Feb. 2007: 19+. Academic Search Premier. EBSCO. Web. 1 Mar. 2013.
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In the past few years, America has been becoming more and more liberal with its stance on various issues. We are changing laws and practices that have long been in place, and while some view it as progressive, others view it as morally wrong. By encouraging changes in practices that were established with a Biblical mindset, America has begun to subtly alienate the Christian. Although America is still a land where individuals are free to practice their faith freely, it is becoming harder to display...
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De Vaus, David, and Ian McAllister. “Gender differences in Religion: A Test of the Structural
- Jeffrey Passel and D’Vera Cohn. “The Global Religious Landscape, 2012.” Pew Research Center, Washington, D.C. (December 18, 2012). http://www.pewforum.org/2012/12/18/global-religious-landscape-exec/, accessed on Monday 21, 2014.
As more Americans enter the cultural melting pot and cross ethnic and social barriers, the rate of interfaith marriages has increased, not because persons are less committed to their faith traditions, but because there is a new reality in which old barriers are breaking down. In the western hemisphere the issue of interfaith marriage is widely debated among all religious traditions. Many conservative denominations believe that, "A believer marrying or intending to marry an unbeliever is clearly going against the expressed commandment of God" (J.J. Lim) . Other religious denominations view intermarriages as, "The unity within diversity that adds a richness and beauty to marriage and to life" (Rev. Tom Chulak) . Regardless of one's religious denomination, a person's religion comprises the framework of meaning and the source of his or her values. When two people marry they bring with them their strengths and weaknesses, hopes and fears, and their religious dimension that plays a significant role in their relationship, decisions and responses to each other. For this reason, many issues and challenges arise within interfaith marriages that require accommodations by each person including how the couple will deal with their religious difference, what religion they will teach to their children, and how their respective religious communities will respond to interfaith marriages. No two couples manage the adjustments that need to be made within an interfaith marriage in the same way. This is because there is no standard or typical Christian, Hindu, Buddhist or Muslim. Their knowledge, commitment, practice and attachment to the respective religious traditions, and their knowledge of, attitude and affinity toward the religious tradition of their spouses are so different that no two couples have the same experience.
Because of the colossal impact of religion in the countries surveyed the only accurate way to peek at how these people understanding themselves and their place in the world is to first have an understanding of the major religion or religions that are at work within a given society. But that statement demands the question, how is it that through religion we define ourselves? My research relies heavily on the inte...