American Worldview Inventory 2021 Release #4: the National Religious Realignment: Identifying Dramatic Changes in Long-Term Faith Commitments
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Part Four - 'Made in America: Christian Fundamentalism' Transcript
Part Four - 'Made in America: Christian Fundamentalism' Transcript Date: Wednesday, 10 November 2010 - 2:00PM Location: Barnard's Inn Hall 10 November 2010 Made in America Christian Fundamentalism Dr John A Dick Noam Chomsky: “We must bear in mind that the U.S. is a very fundamentalist society, perhaps more than any other society in the world – even more fundamentalist than Saudi Arabia or the Taliban. That's very surprising.” Overview: (1) Introduction (2) Five-stage evolution of fundamentalism in the United States (3) Features common to all fundamentalisms (4) What one does about fundamentalism INTRODUCTION: In 1980 the greatly respected American historian, George Marsden published Fundamentalism and American Culture, a history of the first decades of American fundamentalism. The book quickly rose to prominence, provoking new studies of American fundamentalism and contributing to a renewal of interest in American religious history. The book’s timing was fortunate, for it was published as a resurgent fundamentalism was becoming active in politics and society. The term “fundamentalism” was first applied in the 1920’s to Protestant movements in the United States that interpreted the Bible in an extreme and literal sense. In the United States, the term “fundamentalism” was first extended to other religious traditions around the time of the Iranian Revolution in 1978-79. In general all fundamentalist movements arise when traditional societies are forced to face a kind of social disintegration of their way of life, a loss of personal and group meaning and the introduction of new customs that lead to a loss of personal and group orientation. -
The Art and Science of Framing an Issue
MAPThe Art and Science of Framing an Issue Authors Contributing Editors © January 2008, Gay & Lesbian Alliance Against Defamation (GLAAD) and the Movement Advancement Project (MAP). All rights reserved. “Ideas are a medium of exchange and a mode of influence even more powerful than money, votes and guns. … Ideas are at the center of all political conflict.” —Deborah Stone, Policy Process Scholar, 2002 The Art and Science of 1 Framing an Issue an Issue and Science of Framing Art The The Battle Over Ideas 2 Understanding How People Think 2 What Is Framing? 4 Levels of Framing 5 Tying to Values 6 Why Should I Spend Resources on Framing? 6 How Do I Frame My Issue? 7 Step 1. Understand the Mindset of Your Target Audience 7 Step 2. Know When Your Current Frames Aren’t Working 7 Step 3. Know the Elements of a Frame 7 Step 4. Speak to People’s Core Values 9 Step 5. Avoid Using Opponents’ Frames, Even to Dispute Them 9 Step 6. Keep Your Tone Reasonable 10 Step 7. Avoid Partisan Cues 10 Step 8. Build a New Frame 10 Step 9. Stick With Your Message 11 “Ideas are a medium of exchange and a mode of influence even more powerful than money, votes and guns. … Ideas are at the center of all political conflict.” —Deborah Stone, Policy Process Scholar, 2002 2 The Battle Over Ideas Are we exploring for oil that’s desperately needed to drive our economy and sustain our nation? Or are we Think back to when you were 10 years old, staring at destroying delicate ecological systems and natural your dinner plate, empty except for a pile of soggy– lands that are a legacy to our grandchildren? These looking green vegetables. -
Psychology, Meaning Making and the Study of Worldviews: Beyond Religion and Non-Religion
Psychology, Meaning Making and the Study of Worldviews: Beyond Religion and Non-Religion Ann Taves, University of California, Santa Barbara Egil Asprem, Stockholm University Elliott Ihm, University of California, Santa Barbara Abstract: To get beyond the solely negative identities signaled by atheism and agnosticism, we have to conceptualize an object of study that includes religions and non-religions. We advocate a shift from “religions” to “worldviews” and define worldviews in terms of the human ability to ask and reflect on “big questions” ([BQs], e.g., what exists? how should we live?). From a worldviews perspective, atheism, agnosticism, and theism are competing claims about one feature of reality and can be combined with various answers to the BQs to generate a wide range of worldviews. To lay a foundation for the multidisciplinary study of worldviews that includes psychology and other sciences, we ground them in humans’ evolved world-making capacities. Conceptualizing worldviews in this way allows us to identify, refine, and connect concepts that are appropriate to different levels of analysis. We argue that the language of enacted and articulated worldviews (for humans) and worldmaking and ways of life (for humans and other animals) is appropriate at the level of persons or organisms and the language of sense making, schemas, and meaning frameworks is appropriate at the cognitive level (for humans and other animals). Viewing the meaning making processes that enable humans to generate worldviews from an evolutionary perspective allows us to raise news questions for psychology with particular relevance for the study of nonreligious worldviews. Keywords: worldviews, meaning making, religion, nonreligion Acknowledgments: The authors would like to thank Raymond F. -
The African American Church Response to Homosexuality And
Liberty University Rawlings School of Divinity The African American Church Response to Homosexuality and the Reasons There Is No Response A Thesis Project Submitted to The Faculty of Rawlings School of Divinity In Candidacy for the Degree of Doctor of Ministry By Robert Jackson Jr. Lynchburg, Virginia March 31, 2019 Copyright © 2019 by Robert Jackson, Jr. All Rights Reserved Acknowledgements “Praise God from whom all blessings flow. Praise Him all creatures here below.” Oh God, I have so many people who have helped me get to this point in my life. First, I want to thank the Lord, Jesus Christ, who saved me from my sins. My mother, Mary Ella Parker who birthed me into this world. There are so many memories of her on how she gave of herself to so many people that she came in contact with. I will be so ever grateful for giving me the honor of preaching her eulogy. Love you Mama. My stepfather, Wesley Parker, for raising me and guiding me to become a man. Also, in Heavenly places, Chaplain (LTC) Ervin J. Jennings, who help me in so many ways and his wife, who yet lives, Mother Evelena Jennings. Chaplain (Col) Louis W. Pointer, for always encouraging me and who has meant so much to the body of Christ across the U.S. and the world. Mother Sessions, who at 85 young years of age, still prays for me and has helped so many of us. Tongue will never be able to tell, but God knows and He will reward. My Spiritual Mentor, Dr. -
How Our Worldviews Shape Our Practice
How Our Worldviews Shape Our Practice Rachel M. Goldberg This article reviews research on the effect of a conflict resolution practi- tioner’s worldview on practice. The results revealed patterns connecting worldview frames with differing uses of power. Forty-three environ- mental and intercultural practitioners were interviewed, and narrative and metaphor analysis was used to reveal key worldview orientations in their practice stories. The results are correlated in continuums and “pro- files” of the worldview orientation. The findings strengthen previous work questioning the effects of the traditional neutrality stance, deepen fieldwide arguments for the embedded nature of worldview and cul- ture, and describe new methods that reveal some of the dynamics between worldview and practice. Native American tribe spent many years struggling against a govern- Ament agency for permanent residence status on their traditional homeland (the ability to live in and use their traditional homeland). Over time, their argument became a fight about permanent homes, because this was the only way to argue for use of the land that the agency understood. For the agency representatives, permanent housing (a building) was syn- onymous with permanent residence (ability to live on and use the land). One day, the mediator who was working with the tribe asked them why they wanted permanent homes. It turned out that the area became very hot during the summer; the tribe had traditionally built temporary homes in the winter and migrated to the mountains during the hot season. It become clear that the tribe did not even really want permanent housing, but a right to reside legally in the area—in their case, a very different goal. -
Perceptions About Biblical Worldview and Its Application a National Survey from the Center for Biblical Worldview
Perceptions about Biblical Worldview and Its Application A National Survey from the Center for Biblical Worldview Research Conducted by: George Barna Senior Research Fellow Center for Biblical Worldview Family Research Council May 2021 1 TABLE OF CONTENTS Introduction .........................................................................3 Key Findings ........................................................................4 Possession of a Biblical Worldview .........................................6 Worldview Integration into Lifestyle ..................................10 Sources of Integration Assistance .........................................13 God’s Interest in Faith Integration ......................................15 Insights into SAGE Cons ....................................................16 Appendix ............................................................................17 Research Methodology ........................................................18 2 INTRODUCTION In May 2021 Family Research Council’s Center for Biblical Worldview commissioned Metaformation Inc., under the direction of George Barna, to conduct a nationwide survey regarding aspects of biblical worldview. The objective was to provide original, news-worthy research-based insights about how many people believe they possess a biblical worldview; if and to what extent they seek to integrate that worldview into every dimension of life; what influences have helped them to do so; and whether they believe that such integration matters to God. The results of -
Discipleship Principles to Transform the Church
LIBERTY BAPTIST THEOLOGICAL SEMINARY BY THIS THEY WILL KNOW: DISCIPLESHIP PRINCIPLES TO TRANSFORM THE CHURCH A Thesis Project Submitted to Liberty University: Baptist Theological Seminary in partial fulfillment of the requirements for the degree DOCTOR OF MINISTRY By Mark Richard Brown Lynchburg, Virginia June 19, 2012 Copyright © 2012 by Mark R Brown All Rights Reserved LIBERTY BAPTIST THEOLOGICAL SEMINARY THESIS PROJECT APPROVAL SHEET ___________________________________ GRADE ____________________________________ MENTOR ____________________________________ READER ABSTRACT BY THIS THEY WILL KNOW: DISCIPLESHIP PRINCIPLES TO TRANSFORM THE CHURCH Mark Richard Brown Liberty Baptist Theological Seminary, 2012 Mentor: Dr. Charles N. Davidson Current research indicates that ninety-five million individuals in America do not attend church. Nearly forty percent, of this group, have a negative impression of Christianity.1 The purpose of this project is to study the forces that that are transforming the American culture, and the dynamics that are perpetuating a bad image of Christianity. The author will evaluate the current state of spiritual formation in the Christian community, and make recommendations for developing an effective discipleship strategy for the church. The impetus for this paper is the Great commission issued by Jesus as recorded in Matthew 28:19. The paper will incorporate historical data, current research, surveys, and evaluations of churches that have developed successful discipleship programs. Abstract length: 115 words. 1. David Kinnaman and Gabe Lyons, unChristian: What a New Generation Really Thinks about Christianity... and Why It Matters (Grand Rapids, MI: Baker Books, 2007), 24. This thesis is dedicated to: Steve, my pastor and friend – you taught me that fidelity for the gospel is evidenced by a heart for people. -
Worldviews in Religious Education Trevor Cooling, with Bob Bowie and Farid Panjwani Theos Is the UK’S Leading Religion and Society Think Tank
Report Worldviews in Religious Education Trevor Cooling, with Bob Bowie and Farid Panjwani Theos is the UK’s leading religion and society think tank. It has a broad Christian basis and exists to enrich the conversation about the role of faith in society through research, events, and media commentary. Published by Theos in 2020 Scripture quotations are from the © Theos New Revised Standard Version, copyright © 1989 the Division of ISBN 978-1-9996680-4-4 Christian Education of the National Some rights reserved. See copyright Council of the Churches of Christ in licence for details. For further the United States of America. Used information and subscription details by permission. All rights reserved. please contact: Theos Licence Department +44 (0) 20 7828 7777 77 Great Peter Street [email protected] London SW1P 2EZ theosthinktank.co.uk Report Worldviews in Religious Education Trevor Cooling, with Bob Bowie and Farid Panjwani Worldviews in Religious Education 2 Acknowledgements 3 Worldviews in Religious Education Theos would like to thank the authors for their significant time and insight in the preparation of this report, as well as Culham St Gabriel’s Trust for their generous funding towards this project. 4 Contents 5 Worldviews in Religious Education Executive summary 7 Introduction 13 Chapter 1: Paradigm changes in Religious Education 19 Chapter 2: Criticisms and defence of the “worldview” approach 32 Chapter 3: A distinctive contribution to the debate about worldview 50 Chapter 4: Religious influence in and on Religious Education 72 Chapter 5: Personal Reflections 89 Conclusions 110 6 Executive Summary 7 Worldviews in Religious Education Religious Education in schools is a vital means of ensuring religious literacy in any society – but in the UK, it is under threat. -
Worldview: Vital for Mission and Ministry in the 21St Century
De Oliveira: Worldview: Vital for Mission and Ministry in the 21st Century Worldview: Vital for Mission and Ministry in the 21st Century least displayed, an inability to face such changes. By Paulo De Oliveira The purpose of this article is to raise awareness and encour- age dialogue among Adventist scholars and missionaries about As mission and ministry move the importance of the worldview into the twenty-first century concept in doing ministry and mis- it is becoming clear that the sion in the twenty-first century. challenges and revolutions in The Adventist emphasis on cog- technology, transportation, com- nitive knowledge and behavioral munication, and the philosophic change instead of working for deep postmodern condition is forever changes in worldview assumptions changing the landscape of the and allegiance is not very effective world’s societies. The question when working with postmoderns. that remains to be answered is Adventists need to understand whether Seventh-day Adventist and practice the art of communi- ministry and mission has the cating to produce transformation ability to adjust quickly enough at the worldview level. Movement in the face of such challenges forward toward this new paradigm to take full advantage of the of ministry and mission will be opportunities that come with rooted in divine revelation through them. Until now, the Adventist biblical studies but also will in- paradigm for ministry and mis- clude work to understand the sion has often overlooked, or at human context through human studies (figure 1). Paulo De Oliveira The church is in some places is the senior pas- already reacting to this new tor of the Progres- emerging reality. -
THEOLOGICAL CONCERNS with the “CHURCH GROWTH MOVEMENT” Dr. Mike Powell This Paper Is an Evaluation of Some of the Theologica
THEOLOGICAL CONCERNS WITH THE “CHURCH GROWTH MOVEMENT” Dr. Mike Powell This paper is an evaluation of some of the theological issues raised by many who hold to the “Church Growth” philosophy of ministry. The purpose of this paper is not simply to criticize what other Christians may be doing. It is my desire to theologically evaluate their message and methods in order to avoid the pitfalls and benefit from the good. We must remember that though similar in many ways, those in the “Church Growth” movement do have significant differences. It is therefore wrong to generalize from one ministry to another. 1. What Is “The Church Growth Movement”? It is a philosophy of ministry that is “seeker” driven. It sets out to determine what will attract the unchurched and then arranges services and designs ministries to appeal to the felt needs of the unsaved. 2. What Common Features Characterize “The Church Growth Movement”? a. They apply a business marketing approach to ministry. • They rely heavily upon sociological and demographic data. ♦ George Barna states, “This is what marketing of the church is all about providing our product (relationships) as a solution to people’s needs.” • They design their ministries to attract a certain focus group. b. Sunday morning services are designed to attract “Seekers.” • Casual dress and style • Contemporary music • Drama • A “positive” message • Most avoid anything that would make the unchurched feel uncomfortable. This includes controversial doctrines and topics, long prayers, and meditative or contemplative songs. c. They believe that “people will not learn the way they used to.” 3. -
Artefacts As Mere Illustrations of a Worldview Terence Rajivan Edward
Artefacts as Mere Illustrations of a Worldview Terence Rajivan Edward Abstract: This paper responds to an argument against a kind of anthropology. According to the argument, if the aim of anthropology is to describe the different worldviews of different groups, then anthropologists should only refer to material artefacts in order to illustrate a worldview; but the interest of artefacts to anthropology goes beyond mere illustration. This argument has been endorsed by key members of the ontological movement in anthropology, who found at least one of its premises in Marilyn Strathern’s writing. Keywords: anthropology, artefacts, illustrations, ontological movement, worldview description. This paper focuses on claims made by some members of a recent academic movement, in the discipline of social and cultural anthropology. The movement is known as the ontological movement, for reasons that we need not go into here. My focus below will not be on the recommendations that this movement makes for future anthropology, rather with an argument that has been made about the limitations of previous anthropology. A key text for this movement is the book Thinking through Things. The authors of the Introduction to this book – Amiria Henare, Martin Holbraad and Sari Wastell – tell us about the aim of previous anthropology. Previous anthropologists tried to describe the worldview of this or that cultural group (Henare et al. 2007, 9-10). A worldview is a set of representations of the world. The representations are typically of a highly general character and typically give an initial impression of coherence. To illustrate this point: the proposition that there are causes, the proposition that there are effects and the proposition that each effect resembles its cause are together part of some worldviews (Frazer 1925, 11). -
American Worldview Inventory a a Glance Americans Con in E O
American Worldview Inventory 2020 – At a Glance AWVI 2020 Results – Release #3: Perceptions of God Americans Continue to Redefine – and Reject – God April 21, 2020 Groundbreaking new research about American faith and worldview shows that although we proclaim “In God We Trust” on our currency, a slim 51% majority of Americans believe in a biblical view of God – down from 73% thirty years ago. Increasingly, the research finds mounting evidence that Americans are both redefining – and rejecting – God. Stunningly, Americans are more confident about the existence of Satan than they are of God. Overall, 56% contend that Satan is an influential spiritual being, yet almost half (49%) are not fully confident that God truly exists. And 44% of believe Jesus Christ sinned while on Earth. Americans are also confused about the nature of the Holy Spirit, with over half—52%—saying that “the Holy Spirit is not a living entity, but merely a symbol of God’s power, presence or purity." According to the latest release of findings from the American Worldview Inventory 2020 by Dr. George Barna, Director of Research for the Cultural Research Center, some of the largest drops in belief in a biblical description of God in the past 30 years are among youngest Americans ages 18 to 29 (down 26 points), oldest Americans, i.e., born before 1946 (down 25 points), and women (down 25 points). The largest drop was among those attending Pentecostal or charismatic Protestant churches (down 27 points). Only those in households with income at least 20% above the national average saw an increase (up 2 points).