by Christine A. Scheller | Sep 20, 2011 | Feature, Headline News |
Racial and Ethnic Congregations Grow
Racial and ethnic congregations are bucking a trend toward decreasing vitality in American congregations, according to a new study published by the Hartford Institute for Religion Research. The study, “A Decade of Change in American Congregations: 2000-2010,” was presented along with the latest Baylor Religion Survey at the Religion Newswriters Assocation annual conference in Durham, North Carolina, last weekend.
Congregations with 50 percent or more minority participants grew from about one-fourth of all U.S. congregations in 2000 to nearly one-third in 2010, the study revealed, but overall, there was a steep decline in the financial health of American congregations, as well as continuing high levels of conflict, aging memberships, and declining numbers.
Injecting Vitality into American Religious Life
The contrast between the growth of racial/ethnic congregations and the weakening of others was presented in light of census projections that show people of color becoming a majority of the U.S. population by 2050 and the number of non-white children born in the United States exceeding 50 percent by 2023.
Non-white Americans are, “by and large,” creating their own congregations rather than participating in historically White ones, the report said. Nonetheless, racial/ethnic congregations are injecting a “strong dose of growth and vitality into America’s religious life.”
These congregations are disproportionately Evangelical Protestant or non-Christian, urban and Southern. Their worship is more likely to be contemporary and innovative, which is significant because the study found that innovative, contemporary worship correlates with high spiritual vitality and numerical growth.
Racial/ethnic congregations are more likely to hold to a theology that is moderate or liberal than majority White congregations, but their use of technology tends to be modest to marginal. On average, they count less college graduates amongst their numbers, but they benefit from retention of their young adults.
Poor Financial Health, but Encouragement for Entrepreneurship
Black churches may be in better shape spiritually than White ones, but they lag behind in financial health, Hartford found. And yet, they are unique in their encouragement of entrepreneurship and profit-making.
Baylor University’s “Values and Beliefs of the American Public” study found that Black Protestants (98%) were more likely than any other group to agree that “anything is possible for those who work hard.”
Baylor’s researchers also found that more African American working adults attach religious significance to their work than do Whites or Hispanics. Half said they view their work as “a mission from God” and pursue excellence in their work because of faith, as compared to approximately one-third or less of Whites and Hispanics.
Work as a Calling
“The idea of work as a religious calling is most prominent in the Black church tradition of American Protestantism,” said Kevin D. Dougherty, associate professor of Sociology and a research fellow at Baylor’s Institute for Studies of Religion. “It’s in these churches where adherents are making stronger connections between work and faith.”
Black Protestant respondents are more than two-and-a-half times more likely than the religiously unaffiliated or adherents of other religious traditions to say that their faith community encourages them to start a business. Likewise, they’re more likely to feel encouragement from their church to make a profit in business, Dougherty explained.
Responding to Economic Reality
“There are both pragmatic and theological reasons why this might be so,” said Dougherty. “The black church has played an instrumental role in the African American community on a whole range of issues, including economic issues.”
He suggested that the emphasis on entrepreneurship and profits can also be understood as a response to high rates of unemployment and underemployment in the African American community.
“A second reason though is theological, the belief that God rewards faithful believers with financial prosperity and good health. The ‘health and wealth’ gospel is a popular message within African American congregations,” he speculated.
Afterlife Beliefs Lead to Good Work Habits
The study additionally revealed that 75 percent of Black Protestants believe in Heaven and 73 percent, more than any other group, believe in Hell. These beliefs were overwhelmingly associated with a commitment to job satisfaction.
“Persons who absolutely believe in Heaven and Hell overwhelmingly agree that the organization for which they work has a great deal of meaning to them,” the report said. These believers are also “always” or “often” motivated by their faith to pursue excellence in their work.
Dougherty noted, however, that among people affiliated with a religious group, there’s no difference in whether or not people pursue excellence because of faith.
“Catholic, Jew, and Protestants answered about equally in this regard. It’s only on the issue of calling that we find these differences of religious tradition,” he said.
What do you think?
Are racial and ethnic churches healthier than majority White churches?
Does your church encourage entrepreneurship and profit-making?
Do Black churches embrace the prosperity gospel message more than other churches, or does the researcher need to stick to the numbers?
by Stephanie Imani LaFlora | Sep 16, 2011 | Feature |
There are two things you cannot be in the traditional Black church: a gay male and a pregnant teen. Let me cut straight to the point to avoid off-topic debates — although, according to God’s Word, these two individuals have sinned, our decision to rank their sins as the highest on our list of unforgivables is misinformed and potentially destructive.
Yes, I know this scripture: “Do not have sexual relations with a man as one does with a woman; that is detestable” (Lev. 18:22, NIV).
Or this: “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body[a] in a way that is holy and honorable, not in passionate lust like the pagans, who do not know God” (1 Thess. 4:3-5, NIV).
But I also know this one: “Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble” (1 Peter 3:8, NIV).
The fundamental error in the way we approach sexual sin in the church is that we often fail to allow God to be the judge and redeemer and instead expect for the guilty parties to grovel before us for forgiveness. GO AHEAD, READ THAT TWICE.
God forbid that the gay community thinks they can get married and be like us. And for Pete’s sake, don’t these horny teens realize they’re ruining their lives and bringing another life into the world to share in their misery? But how many models of solid marriage and physical self-control do we see from our religious and civic leaders? As Wil LaVeist stated in his article, “Gay Marriage Paranoia,” conformity to the world should be a bigger concern to Christians than attempting to impose our values on it. It’s important to preach righteousness from the pulpit, but it’s just blowing smoke if you cannot present a proper example of holy living.
What’s more, so many churches present paradoxes that confuse the younger generations. They condemn homosexuality from the pulpit but employ obviously gay worship leaders and attend conferences featuring celebrity preachers who have been embroiled in sinful scandals. Two things are happening here. On one hand, a pastor feels a responsibility to condemn the sin, but on the other hand they have a heart to restore the lost. Unfortunately, they often clumsily handle this in the pulpit and are more likely to push away someone that could benefit from their sensitivity to the issue.
Others are less pure in their motives. Many people feel like a person cannot be pardoned until they have fully received the punishment for their sin. They feel they have a responsibility to rebuke the guilty party until that person feels absolutely worthless. When is the last time God verbally assaulted you? Think about it, that last time you did that ugly thing that you’re thankful no one else knows about, God forgave you the same as the time your issues became a public spectacle.
When Jesus confronted the adulterous woman regarding her transgression, he simply said, “Go and sin no more” (John 8:1-11). He knew that true repentance would be determined not by how much sorrow that woman exhibited over her failure, but by how she chose to live her life from then on.
Perhaps we could learn something from Jesus’ response.
The Challenge
Is there caution tape around your church? On Sunday morning, does it feel more like a courthouse where people are tried and sentenced than a hospital where the Great Physician can work His miracles?
Let’s try this in our churches. Let’s create a space where people can be honest and learn from their mistakes. A place where they can confess their sins and heal without fear of condemnation.
If we find ourselves judging someone or feeling self-righteous because we beat up some poor,misguided transgressor with Scripture, let’s remember that it’s God’s job to judge and convict. And let’s also remember the sins that person didn’t see in us, and join them in rejoicing over the gift of God’s forgiveness.
by Catherine Newhouse | Sep 15, 2011 | Feature |
This Sunday, Sept. 18, is National Back to Church Sunday. The concept was launched two years ago in response to a 2008 LifeWay Research study that found 63 percent of Americans would be open to a friend or neighbor inviting them to church, and 67 percent to a family member.
But despite people’s openness to being invited, only 2 percent of Christians invite a non-churchgoer in a given year, according to LifeWay Research. Back to Church Sunday wants to change that.
African Americans are the most open to being invited to church, compared to other ethnic groups—another LifeWay Research finding.
Back to Church Sunday was started to encourage Christians to invite people to church and to make newcomers feel welcome. This year, the event falls on this Sunday, Sept. 18, although some churches choose to hold it on other Sundays.
Of course, evangelism is much more than a church invitation; it’s taking the time to patiently listen and caring enough to stick by someone even when they don’t want to go to church. In my own experiences, I’ve watched friends leave church or Christianity altogether because of the judgmental way some Christians had treated them.
And so, as we extend these invitations, we must keep in mind that our friends, family and neighbors may be wary of going back to church and we must respect their experiences. There are times when it is better to listen than to preach. We must invite graciously, without judging or pressuring, while remaining open to talking about their doubts, concerns and struggles.
What about you? What advice and lessons have you learned? How do you invite people to church and share your faith with them?
by Wil LaVeist | Sep 12, 2011 | Feature, Headline News |
GAY UNION: Reginald Stanley and Rocky Galloway became the first homosexual couple to legally wed in Washington, D.C. in March 2010. (Newscom Photo)
“Lord, we’re definitely living in the end times.”
“It’s about Adam and Eve, not Adam and Steve.”
I heard these complaints from callers to a Christian radio talk show in Virginia alarmed by New York’s June 24 vote legalizing gay marriage. Similar cries are being voiced across the country among Christians who apparently believe homosexuality is THE unpardonable sin and biggest threat to marriage. America is headed for hell, they say.
But government legalization of gay marriage may be a blessing in disguise that the church in America needs today. Gay marriage isn’t what Christians should worry about. Conformity is the bigger threat.
Romans 12:2 warns:
Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is — his good, pleasing and perfect will.
Separation of church and state is not just a philosophy concerning the relationships between governments and organized religious institutions. It’s ultimately about the church (people) being the moral conscience that influences the nation (society), as the Founders intended. When people of faith become too close and comfy with society’s secular standards, we get negatively influenced. This is evident in the case of marriage and divorce rates.
The accuracy of divorce rates has been questioned because of difficulties obtaining clear data, but according the Centers for Disease Control and Prevention, the national divorce rate is about 34 percent. According to a study by the Barna Group, the Christian divorce rate is 32 percent. A U.S. Census study released in August indicates that southeastern states have the highest divorce levels. Explanations are that people there tend to marry younger, have less education and lower incomes compared to, for example, their northeastern counterparts whose average divorce rates are the lowest. With the Bible Belt leading the way in divorce, and the national Christian rate mirroring the nation, we’re certainly not the “salt of the Earth” God intended when it comes to marriage.
Not only lay people, but many of Christianity’s most well-known figures are divorcees, even multiple divorcees. Their scandals read like the pop culture celebrity breakups blogsites. How can Christians claim to believe that marriage represents Jesus Christ’s love and eternal bond with the church and is between a man and woman only, yet have equally high divorce rates? How is it that the LGBT (lesbian, gay, bisexual, and transgendered) community that many Christians say is headed for the same fate as Sodom and Gomorrah is a stronger advocate for committed marriages?
Could it be that Christians have “conformed” as the Scripture warns?
America’s Founding Fathers wisely established the separation of church and state in the U.S. Constitution because they understood the disastrous results the church/state union had in Europe. The bond has been a bad dealfor the church for centuries since Emperor Constantine I wedded the Roman Empire to the Catholic Church in A.D. 313 for strategic benefit. Christianity grew and spread, but at the cost of much horrific state-motivated sins, such as the Crusades, colonialism, and slavery, that were sanctioned by the church. Christianity’s moral stature suffered.
Secular and spiritual motives on marriage have often clashed. The marriage debate was at the heart of Protestants splintering from Catholics as King Henry VIII established the Church of England because the Pope refused to annul his marriage. The king wanted to wed a different woman who could bare him an heir to the throne.
If we believe marriage is under God’s higher authority, why would we need the government to change the Constitution to define marriage to our liking? Our greater concern should be that the government never infringe on church freedoms, including whom individual churches choose to marry. Instead of petitioning the government to adopt a definition that not even all Christian agree on (there are also LGBT Christians), show by example why marriage between a man and woman works best. Be the conscience of society by significantly reducing the Christian divorce rate. Otherwise, we’re just hypocrites who have conformed to the world.
I’ve been married once, for nearly 20 years to the same woman. We’ve successfully reared three children into adulthood. It has been wonderful and challenging; my shortcomings and stubbornness over the years haven’t helped. Marriage is not easy and there are situations where couples are better off parting ways. I realized this at age 12, watching inside the courtroom as my parents split.
Still, as Christians our best witness to society on marriage is to put our energy into making our marriages work, not speculating about the end times, or pressing to block two consenting adult citizens from pursuing their equal rights to privacy and happiness under the government’s laws as guaranteed by our Constitution.
In the end, only God’s judgment of all of us — straight or gay — matters.
The opinions expressed in this commentary belong to the writer and are not necessarily the views of UrbanFaith.com or Urban Ministries, Inc.
by Catherine Newhouse | Aug 25, 2011 | Feature, Headline News |
MEMORIES OF DEATH: Genocide memorial site guardian Danielle Nyirabazungu lingers near the skulls of people killed at the Ntamara Church in Nyamata during the genocide. Photo: Newscom.
The most beautiful place in the world is a valley in Gikongoro, Rwanda. Everywhere you look, you see hills full of palm trees and winding red paths. The light of a setting sun graces the hills with a golden hue. You cannot imagine a place more perfect, more pristine.
And yet that word, pristine, would be the wrong one. These hills are not unspoiled beauty, because they were once tainted by blood. This valley is home to the Murambi Technical School where 45,000 Tutsi people were massacred during the 1994 genocide.
When I studied abroad in Rwanda this July, I went to the Murambi Genocide Memorial and saw the remains of countless bodies—person after person, yet only a fraction of the people who were killed at this place. I saw heaps of the victims’ dirty clothing laid on benches inside the Nyamata Catholic Church where thousands were slaughtered, and I saw rows of their skulls and bones stacked underground in remembrance of their terrible murder.
I walked on the same ground the killers and their victims did 17 years earlier, and I imagined what it must have been like for the Tutsi people to be forced into hiding, fervently praying for their family’s survival. The idea that professed Christians systematically killed the Tutsi people solely because of their ethnicity, sometimes singing worship songs or pausing to pray in the middle of their sickening task, is more than I can believe. I keep thinking, How could anyone believe God would approve of ethnic hatred and genocide?
The genocide of the Tutsi in Rwanda was government-sanctioned, and to many, it appeared church-sanctioned, too. In the decades leading up to the genocide, the church supported the extremist Hutu government and failed to denounce the ethnic persecution of the Tutsi. And in 1994, churches were the main site of massacres. According to a 2002 government report, about 11.6 percent of victims were killed in churches, often with the help of priests who themselves lured victims there with false promises of sanctuary.
Stories of the genocide make me wonder, where was God when a place of such breathtaking beauty seemed to turn into a living hell where evil walked, where so-called Christians chopped down their brothers and sisters in Christ without the slightest qualm? Where was God when people justified this violence with ethnic ideologies? Couldn’t God shake them out of their cold, complacent hatred?
THE MOST BEAUTIFUL PLACE IN THE WORLD: The sun sets over the Murambi Genocide Memorial on July 9, 2011. Photo by Catherine Newhouse.
The thing about gruesome violence like this is that it never makes sense. It’s so extreme and disturbing that the immensity of it all seems enough to overload a person’s brain, but instead life goes on—the beauty remains, and so does the echo of the voices of children who play in a village down the path.
It doesn’t seem right. It seems like this place should be forever somber, weighed down by the tragedy that happened. How are we supposed to make sense of such senselessness? Who would want to destroy the beauty of this place, spilling the blood of murder in the valley between these red hills?
Who would torture and kill someone just because they are Tutsi? Who could believe their ethnicity not only made them superior to others, but gave them the divine right to kill?
And how are we supposed to trust God after He let this genocide run unchecked for 100 days? In the Nyamata Catholic Church Genocide Memorial, you can see the rosaries that belonged to the Rwandans who died there. I wonder how many Christians reached for these rosaries and desperately cried out to God in the moments before their murder. Why didn’t God save them? The usual theological explanations for why terrible things happen just don’t seem to cut it for this.
In the aftermath of genocide, many Rwandans wondered where God was during the darkest chapter of their history. Could it be that he was silent, dead, absent, or sleeping?
Some believe God suffered along with his people in Rwanda — another victim of the evil choices that humans made. In Genocide: My Stolen Rwanda, survivor Reverien Rurangwa shared how he made this sudden discovery:
This Christ, disfigured, bruised, hacked away, pierced, cut, looks like me. … He looks like a young Tutsi from the Mugina hillside, dismembered on April 20 1994 by men who should have been his brothers. He looks like the victim of the Tutsi genocide. He looks like all victims of all genocides, of all massacres, of all crimes, of all wrongs. Is he the victim?
Perhaps God was present during the genocide, feeling the full-blown pain of the victims, mourning the loss of his beloved children, aching with Rwandans when killers violated the sanctuary of his church and his Earth.
In the end, I still don’t have all the answers, but that’s part of why I went to Rwanda this summer: I’m searching. I still don’t understand how people can have faith after living through genocide, why God can’t intervene to stop the worst violence, and how professed Christians can kill someone based solely on ethnicity. But I know that if we’re going to prevent future genocides, we have to be ready to stand up for the inherent worth of God’s children, seeing Jesus in the faces of the poor, tortured and killed (Matt. 25:34-40), and rejecting ideologies that try to warp religion into ethnic dehumanization.
And perhaps, hidden somewhere in Rwanda, there is something more: a piece of wisdom I cannot see yet, a clue to trusting God even amidst the most horrifying of horrors, a hope for the redemption of even the most twisted killers, a belief in a Christianity that will stand against genocide.
