Nearly three-quarters of the public (72%) now thinks religion is losing influence in American life, up 5 percentage points from 2010 to the highest level in Pew Research polling over the past decade. And most people who say religion’s influence is waning see this as a bad thing.

Perhaps as a consequence, a growing share of the American public wants religion to play a role in U.S. politics. The share of Americans who say churches and other houses of worship should express their views on social and political issues is up 6 points since the 2010 midterm elections (from 43% to 49%). The share who say there has been “too little” expression of religious faith and prayer from political leaders is up modestly over the same period (from 37% to 41%). And a growing minority of Americans (32%) think churches should endorse candidates for political office, though most continue to oppose such direct involvement by churches in electoral politics.

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Between 1900 and 2010, the total number of Christians in the region ”“ including Egypt, Iraq, Israel, Jordan, Lebanon, Syria and the Palestinian territories ”“ grew from 1.6 million to 7.5 million. But while the Christian population in the Middle East more than quadrupled in that period, the non-Christian population increased ten-fold. As a result, the Christian share of the overall population in the region decreased from 10% in 1900 to 5% in 2010. In recent decades, Christians in the region have tended to be older, have fewer children and be more likely to leave the area compared with Muslims.

Since 2010, there has been considerable population change in the region due to war in Iraq and Syria, hostilities in other countries and related migration, but there is little reliable data to measure overall regional shifts in the last few years. Many Christians have left Iraq in recent years, though many stayed in the Middle East, fleeing to neighboring countries such as Jordan.

Pew Research has found rising social hostilities related to religion in the region since 2007. Christians faced religious harassment in a greater share of countries in the Middle East and North Africa than in any other region in 2012 (the most recent year for which data are available).

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Growing into a full humanity requires cultivating virtues that temper one another. Some are associated with adulthood””courage, tenacity, autonomy. Others are more closely associated with childhood””curiosity, humility, generosity.

So, yes: only engaging in “juvenile” culture could shape us in bad ways. (And here at CT, anyhow, we try to take part in both””so go read about the Dardennes brothers’ new film when you’re done here.) But only engaging in “grown up” culture can, too, as can reflexively defending sophisticated products and rejecting simpler ones.

As Scott points out, the kind of culture creative output that results from our cultural shift doesn’t merely mean we end up with “juvenile” culture and fart jokes and boy-men and girl-women. It also means we end up with a lot of “childish” culture.

Or maybe “childlike” is a better term.

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Smart-crack responses will not get one very far. Thus, when asked, “Are you a member of the organized church?” I can look at the chaos of polities and answer, “No, I am a Lutheran.” Then: “Do you believe in institutional religion?” I can answer, “maybe I would if I were institutionalized and we had good chaplains.”

Two new books reviewed by Kaya Oakes…one by Linda Mercadante, the other by the Smith-Longest-Hill-Christofferson team, teach the smart-cracker to get not smart but wise, as these authors deal with SCNRs””Mercadante’s acronymic coinage for the “Spiritual But Not Religious.”

Mercadante writes: “No matter how organized religions try to ignore, challenge, adapt, or protest it, our society is being changed by this pervasive ethos.” Her studied types, “dissenters, casuals, explorers, seekers, and immigrants (to new beliefs), are often “millennials” who cannot return to the religion of their youth, “in part because many of them never had one.” – See more at: http://divinity.uchicago.edu/sightings/drift-away-martin-e-marty#sthash.e9l1DNGC.dpuf

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“I have been given the task of sharing the gospel,” said Brandon McCauley, an 18-year-old who just finished his senior year at Lebanon High School in Ohio, where he ran a lunchtime Bible study program. “I am offering you the opportunity to experience Jesus Christ,” McCauley exhorted fellow students, as he debated whether to pursue the ministry instead of higher education.

“I like being different,” said McCauley, explaining his motivation to tell classmates that they will end up in hell if they aren’t saved. “If you sin, you deserve death,” McCauley yelled, before getting choked up and concluding, “I’m the reason that He had to die ”¦ I am accepting that You died on the cross for me.”

American adults under 30 increasingly identify with no religion whatsoever, but some teenagers on the edge of this demographic are enthusiastically embracing faith. As the fraction of unaffiliated, agnostic, and atheist surpasses one-third of young people, proselytizing denominations are trying to win over the so-called “nones.”

A landmark Pew Research from 2012 shows that attachment by young people to organized religious bodies is on the decline.

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A lot has been written recently about the spiritual-but-not-religious crowd, or the “religious nones”–people who have no particular religious affiliation–and how their numbers are rapidly growing in the U.S. Recent reports place “nones” between just under 20 percent to as much as 23 percent of American adults. The largest segment of the population that claims no religious affiliation are young people under 30 years of age (32 percent), with the next-least-affiliated group those between 30 and 49 (21 percent).

Closer analysis of these trends reveal that the majority of the “nones” are interested in spirituality, and many are still drawn toward certain religious practices. But regardless of how this development is described or measured, the upshot is that people are going to religious services less frequently than in previous generations, and our traditional definitions of religion and religious institutions are mattering less in the daily lives of younger Americans. In our view, however, this does not mean that we are entering a new age of atheism or irreligion, but instead signals what we would describe as a coming wave of religious indifference.

Among the many reasons for the increasing numbers of “nones” and the decreasing ability of religious organizations to successfully appeal to people who otherwise have some religious affinity, we suggest the following five are the most important:

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“First day of school” photos have filled your Facebook and Instagram feeds. School crossing signs are popping up again on your daily commute. It’s back-to-school time.

But not all kids are heading into comparable classrooms: There remains a raging debate over the quality””and equality””of public education in America.

In research conducted for the Barna FRAME, Schools in Crisis by Nicole Baker Fulgham, Barna Group asked Americans what they think about the country’s public education: Only 7% of U.S. adults said the public education system in our nation is “very effective.” Nearly half (46%) maintain that public schools have further declined in the last five years. A mere one-third of parents of school-age children (34%) say public schools are their first choice for their children.

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Like J, with his effortless mastery of big data, these children do not need adult approval before they do things; they are already masters of their world and it is the older generations who must catch up. The millennials grew up with the magical manichean world of Harry Potter and its avuncular headmaster Dumbledore; Generation Z has Katniss Everdeen, the bow-wielding heroine of The Hunger Games, who defies the totalitarian oppressors and starts a revolution.

It will be interesting to see where this generation lands politically ”” not Ukip, because most have social media friendships that span continents, but will they morph from single-issue activism into democratic party politics or will they, like Everdeen, overturn the existing order? If I were running a political party I would be quite worried about a generation of tech-literate, global-thinking teens raised on a diet of dystopian fiction and the Kardashians. They don’t have much reason to trust adults. And even more alarming, thanks to 3D printers ”” which they will have mastered long before their parents ”” they will be able to bypass the arms manufacturers and print their own guns.

Universities and colleges should also be quite apprehensive about Generation Z ”” there is a growing number of gifted teens who are beginning to wonder whether they will get anything out of university other than a mountain of debt. For the millennials the partying was worth the pain of student loans that they probably won’t pay off before they draw their pension; but for the value- conscious younger generation the idea of education for its own sake is less appealing.

After all, they have online universities and TED talks; any curious teen can probably find a decent liberal arts education online without having to spend a penny on tuition.

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Still scarred by a recession that ended five years ago, Americans are registering record levels of anxiety about the opportunities available to younger generations and are pessimistic about the nation’s long-term prospects, directing their blame at elected leaders in Washington.

A new Wall Street Journal/NBC News poll found that despite the steady pace of hiring in recent months, 76% of adults lack confidence that their children’s generation will have a better life than they do””an all-time high. Some 71% of adults think the country is on the wrong track, a leap of 8 points from a June survey, and 60% believe the U.S. is in a state of decline.

What’s more, seven in 10 adults blamed the malaise more on Washington leaders than on any deeper economic trends, and 79% expressed some level of dissatisfaction with the American political system.

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Up to one in 10 Catholic priests are former Church of England clergy, according to new figures.

Professor Linda Woodhead, a sociologist of religion at Lancaster University and organiser of the Westminster Faith Debates, worked with the Catholic bishops’ vocations director Fr Christopher Jamison OSB to establish that 389 Catholic priests are former Anglican priests, including 87 priests in the Ordinariate of Our Lady of Walsingam.

Currently it is estimated that in England and Wales there are 3,000 active diocesan priests, 800 retired priests, 1,000 religious priests and 700 deacons. Most of the Anglicans are believed to be working in parishes or chaplaincies.

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After the rows and debates that have dominated for the past few years, one image of Britain’s Christians is of a people obsessed with rules around sex and with stopping people from having sex, especially when it is gay sex or sex outside marriage.

But new research strong support for the physical side of love among churchgoers. And they also seem to be more open to same-sex relationships than might perhaps have been imagined from their churches’ stance on the issue.

One in 200 regular churchgoers have entered a formal relationship with someone of the same sex, according to research published this week.

A survey conducted by Christian Research for Christian Today found that 0.6 per cent of churchgoers are in a civil partnership, slightly more than the number cohabiting.

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You need to fill in all three blanks first:

At least ______ % [of] adolescent students in Canada have reported being bullied recently

Among adult Canadians, _____% of males and _____% of females reported having experienced occasional or frequent bullying during their school years

_____% of Canadian workers experience bullying on a weekly basis

Now, see how you did and read it all.

Even as overall party identification trends in the U.S. have shifted over the past six and half years, the relationship between religion and party identification has remained consistent. Very religious Americans are more likely to identify with or lean toward the Republican Party and less frequently identify with or lean toward the Democratic Party, compared with those who are moderately or nonreligious.

Gallup classifies Americans as “very religious” if they say religion is an important part of their daily lives and that they attend religious services every week or almost every week. That group constituted 41% of all U.S. adults in the first half of 2014. “Nonreligious” Americans (30% of Americans in 2014) are those who say religion is not an important part of their daily lives and that they seldom or never attend religious services. The remaining group, 29%, are classified as “moderately religious.” These people say religion is important in their lives but that they do not attend services regularly, or that religion is not important but that they still attend services.

From 2008 to June 2014, nonreligious Americans have been the most Democratic of the three religious groups, with a net Democratic value ranging between +38 and +19 over that period. Those who are moderately religious have also tilted Democratic, with net values ranging from +23 to +1. Those who are very religious are least Democratic, with net values in the negative range, meaning that on average, this group identifies with or leans toward the Republican Party more than the Democratic Party.

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[This illustration I heard is a…] great story about the power of a good deed. There’s just one problem: Almost nothing about this story is true. It’s one of the most popular myths about Churchill, according Snopes.com and the Downers Grove, Illinois-based Churchill Centre.

How do I know this?

During the sermon, I stopped listening to the pastor and instead turned my eyes on my cell phone. Something about the story just didn’t sit right ”” it was too good to be true. So whatever spiritual lesson I was supposed to learn in the sermon was soon overshadowed by the wisdom of a Google search.

Things get even worse when a pastor starts quoting statistics.

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I think that the boggle line also tells us something about belief. We each of us have what we could call a belief continuum, with taken-for-granted obvious truths at one end (in August, it does not snow in New York City) and whacked-out possibilities at the other (the tooth fairy, a Cubs triumph in the World Series). When we draw a line between the plausible and the ridiculous ”” our boggle line ”” I think we become more confident about the beliefs on the plausible side of the line. You are, the boggle line tells you, a sensible, reasonable person. You do not believe in that. So a belief in this ”” well, a sensible person would take that seriously.

We know already that asserting one kind of belief shapes one’s willingness to commit to another. Benoit Monin, a professor of organizational behavior and psychology at Stanford, and his colleagues have found that when people do something that affirms their lack of prejudice, like disagreeing with blatant racism or expressing willingness, in a laboratory experiment, to hire a black person instead of a white one, that reasonable moral action seems to license them later to express views that seem racist. Seeing yourself as morally reasonable might allow you to make morally risky choices.

So perhaps rejecting the extreme position (I don’t believe in that) might make a less extreme, but still uncertain, commitment seem more plausible. Indeed, you can make a case that this is why heresy is so important. “What people do not believe is often more clearly articulated than what they do believe,” the sociologist Lester R. Kurtz wrote in 1983, “and it is through battles with heresies and heretics that orthodoxy is most sharply delineated.” The sociologists would explain that if this is true, it is because people unite most profoundly in opposition to a common enemy.

Read it all from the NY Times Op-ed.

Buried in the data [of the study] was the revelation that almost half of millennials (43 percent, and higher among the youngest subset) said they would support a marriage model that involved a two-year trial ”” at which point the union could be either formalized or dissolved, no divorce or paperwork required. Thirty three percent said they’d be open to trying what researchers dubbed the “real estate” approach ”“ marriage licenses granted on a five, seven, 10 or 30-year arms, after which the terms must be renegotiated. And 21 percent said they’d give the “presidential” method a try, whereby marriage vows last for four years but after eight you can elect to choose a new partner.

In total, nearly half of all of those surveyed, ages 18 to 49 ”“ and 53 percent percent of millennials ”” thought marriage vows should be renewed, and nearly 40 percent said they believed the “till death do us part” vow should be abolished. In other words: Beta marriages! Unions you can test and deglitch, work out kinks or simply abandon course without consequence. “This is a generation that is used to this idea that everything is in beta, that life is a work in progress, so the idea of a beta marriage makes sense,” the study’s author, Melissa Lavigne-Delville, told me. “It’s not that they’re entirely noncommittal, it’s just that they’re nimble and open to change.”

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Some of the survey’s findings are not surprising. The arrival of children and the subsequent triangulation of the relationship and lack of bandwidth, time, money and energy makes a couple far more susceptible to the desire to stray. And the rise of the social networks make such straying much easier: easier to start, easier to arrange and easier to hide. (It may make it a little harder to end quietly though, especially if one of the parties feels aggrieved.)

Some other findings are a little more unexpected, however. For the vast majority of folks 18 to 49 years old, at least in Austin, Omaha, Nashville and Phoenix, where this study took place, cheating is an absolute dealbreaker. A full 94% of respondents would rather never marry than end up with a person they knew would cheat and 82% of them have “zero tolerance” for infidelity. Yet 81% of people admitted they’d cheat if they knew there wouldn’t be any consequences and 42% of the survey takers, in equal parts men and women, admitted to already having cheated.

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Fifty-seven percent of Americans say that religion can answer all or most of today’s problems, while 30% say that religion is largely old fashioned and out of date. Americans have in recent decades become gradually less likely to say that religion can answer today’s problems and more likely to believe religion is out of date.

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They’re living at home in growing numbers. They’re not buying homes, which creates ripple effects throughout the housing market. They’re having more babies out of wedlock than in it. Why can’t millennials get it together?

The first and most obvious answer is “jobs.” If you can’t find a stable job, it’s hard to move out of Mom’s basement. It’s hard to commit to a mortgage or a spouse. It’s hard, in other words, to launch into the middle-class life that constitutes the American Dream.

Millennials are some of the biggest victims of the financial crisis. Those without a college degree face high rates of unemployment, while those who have a sheepskin are more and more likely to be underemployed in a job that doesn’t require their degree. Even if the student loan crisis has been overstated, the rising cost of college tuition certainly doesn’t help.

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Two trends made the PCUSA shift so quickly.

First, as the AP reports, the PCUSA has lost thousands of members and hundreds of churches in recent years. Some of this decline is purely demographic. Presbyterians, like most Mainline Protestants, are aging (dying) and have low rates of fertility, intramarriage, and adult retention. But a significant number of churches have left the denomination over its liberal stances. Some are large, like the Reverend Dr. John Ortberg’s Menlo Park Presbyterian Church. Many others are small.

As traditionalists leave the PCUSA for more conservative denominations like the Presbyterian Church in America (PCA) and A Covenant Order of Evangelical Presbyterians (ECO), the theology and politics of those who remain in the PCUSA will move to the left. Think about how the realignment of Dixiecrat politicians and other conservative Democrats to the Republican Party moved the Democrats’ median ideology to the left. It’s the same principle at work.

I also want to offer an additional explanation that no one else is talking about, one that helps explain why the Mainline churches are liberal and becoming more so as they decline. Clergy are significantly more polarized than laypeople. (This 2008 survey of Mainline Protestant clergy is worth studying.) We now know that a bare majority of Americans supports same sex marriage (53%). Surveys indicate that 62% of Mainline Protestants approve of same sex marriage. Mainliners, who comprise only 14% of the population, are more liberal than Americans as a whole on this issue.

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“…from wages and retirement plans to vacation policies and commutes””workers are less content with their jobs than they were in 1987, when the research group started tracking the topic. Back then, 61.1% of workers said they were satisfied with their work.

The decline suggests a steady erosion of trust and loyalty between employers and employees, said Rebecca Ray, leader of the organization’s human capital research unit.

“Certainly, the employer contract is dead for the most part,” she said, noting that benefits such as pension plans, 401(k) matches and robust healthcare coverage, which once glued employers and their employees together in a long-term relationship, are disappearing.

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Here are five facts about World Cup viewership in the United States and around the world:

1About 3.2 billion people around the world (roughly 46% of the global population) watched at least a minute of the 2010 World Cup in South Africa on TV in their homes, according to a report produced for FIFA by the British firm KantarSport. This is slightly lower than the number of people who reportedly saw at least a minute of the 2012 London Olympics (3.6 billion), according to a report produced for the International Olympic Committee. Nearly 1 billion people (909.6 million) tuned in for at least a minute of the 2010 World Cup final, in which Spain defeated the Netherlands, a similar viewership number to the London Olympics’ opening ceremonies.

2In the United States, 94.5 million people (about 31% of the population) watched at least 20 consecutive minutes of the last World Cup, an increase of 19% over the 2006 World Cup in Germany. Compared to the U.S., World Cup host Brazil is far more interested in soccer, with 80% of the population watching at least 20 minutes of the matches in 2010.

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The proportion of the British population who identify themselves as Anglican has more than halved in the past ten years, according to data collected by NatCen Social Research and released to the Church Times.

At the same time, the percentage of people who attend religious worship is largely unchanged.

The data was compiled by NatCen as part of its research for the 31st British Social Attitudes Survey, but was not included in their report, which was published this week.

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ost of us in the family studies business have had people look at us strangely when we tell them that divorce has declined over the past three decades. Forget about the anecdata, we tell them. Those friends, relatives, and perhaps even you yourself, who have been emptying their life savings into the laps of lawyers, can’t change the big picture: in the 1970s Americans got divorced like crazy, but after 1980, they calmed down. Since then, divorce rates have declined, pretty much steadily. On hearing this, most people shrug and move on. There’s no point in quarreling with the numbers.

Or is there? A new paper by Sheila Kennedy and Steven Ruggles appearing in the most recent issue of the journal Demography not only battles with the numbers, it kicks them and much of the accepted wisdom about divorce rates out of the house. Divorce has not gone down, they argue compellingly: it has risen to record highs.

Kennedy and Ruggles spend the first half of their paper, nicely titled “Breaking Up is Hard to Count,” explaining why demographers could have been so wrong about what may strike the uninitiated as a rather easily calculated figure. To oversimplify a complex story: the United States has been lousy at collecting data. Individual counties may keep pretty good track of finalized divorce cases, but someone else””meaning the states””has to collect and tabulate that information, and someone else””the Census Bureau””has to put it all together.

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When it comes to work and career, more than anything this generation wants to be inspired. Finding a job they are passionate about is the career priority Millennials ranked highest (42%). They don’t want a job merely for the sake of a paycheck, and they are willing to wait to find the right job. Some may interpret this willingness to wait as a sign of courage, while others may view it as colossal irresponsibility. Having grown up in an era where parents and teachers were constantly telling them they could “be whatever you want to be,” many Millennials see this decision as their prerogative, even if it means having to live off unemployment benefits or parental assistance.

Because job satisfaction and fulfillment are so important to this generation, Millennials refuse to compromise on what they want out of work, which is a lot: They cite working for themselves, a job adaptable to their strengths, having a lot of variety, and the freedom to take risks as essential career priorities, in addition to being able to fund their personal interests. Working in a positive work environment where their input is valued is extremely important to them, suggesting Millennials prefer to work in organizations where the structure is “flatter” and less hierarchical.³ Millennials want regular feedback and expect to be praised when they do a good job. They also want to work in a stimulating atmosphere, where they can release their creative passions. For many who are older, these characteristics and expectations make the Millennials a challenge to work with.

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4. More Robust Churches will Result from the Death of Nominalism.

It is beginning to cost something to be a Christian in America””not as much as in many places in the world or in much of history, but more than it used to. And, as living for Christ costs more in our culture, it will mean more in our context.

Churches that are preaching the Gospel and are focusing on biblical truths are going to become more clearly distinct from the culture around them. The end result? Robust Christian communities are going to get stronger.

These Gospel-preaching churches will have members who are more, not less, committed and these committed churches will have less nominal Christians in the years to come. Christianity will become more of a minority in culture, but more refined, more biblical, and more missional churches will be the result.

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On average, women (3.4 hours, median) watch more TV than men (3.0 hours). And, as a rule, TV watching increases with age. Elders, adults who are 69 and older, watch an average of 4.4 hours per day, while Boomers (born between 1946 and 1964) watch an average of 3.8. Gen-Xers (born between 1965 and 1983) and Millennials (born 1984 to 2002) watch fewer hours: 2.5 and 2.7 hours, respectively.

Practicing Christians tend to watch more television than non-Christians. Practicing Catholics watch an average of 3.5 hours per day and practicing Protestants watch an average of 3.1 hours. By contrast, adherents to faiths other than Christianity watch 2.6 hours of TV per day and those of no faith, which includes self-identified atheists and agnostics, watch 2.7 hours. Interestingly, church attendance seems to make little difference in the number of viewing hours. Those who attended church within the past week, those who attended within the past month and those who have not attended at all within the past six months all watch an average of 3.2 hours per day.

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[The split off of ISIS]… was the first time in the history of the world’s most notorious terrorist organization that one of the affiliates had publicly broken with the international leadership, and the news sent shock waves through the online forums where jihadists meet. In no uncertain terms, ISIS had gone rogue.

That split, in June, was a watershed moment in the vast decentralization of Al Qaeda and its ideology since 9/11. As the power of the central leadership created by Osama bin Laden has declined, the vanguard of violent jihad has been taken up by an array of groups in a dozen countries across Africa and the Middle East, attacking Western interests in Algeria and Libya, training bombers in Yemen, seizing territory in Syria and Iraq, and gunning down shoppers in Kenya.

What links these groups, experts say, is no longer a centralized organization but a loose ideology that any group can appropriate and apply as it sees fit while gaining the mystique of a recognized brand name. In short, Al Qaeda today is less a corporation than a vision driving a diverse spread of militant groups.

Read it all and there is more on this today there.

In contrast to the widening cultural mainstream, most practicing Christians oppose legalization. Even mainline Protestants, who often trend more liberal on social issues than their Catholic and non-mainline brethren, are less likely (45%) than the national average to say pot should be legal in the U.S. Non-mainline Protestants (32%) and Catholics (39%) are far less likely to favor legalization than the general American population.

Those who favor legalization and those who do not each have good reasons for their position. Among those in favor of legal pot, one in seven (14%) say it is not any worse than alcohol or tobacco (which are both legal), or at least not as bad as other drugs (9%). Another one in seven (14%) say legalization could be good for the economy. A smaller percentage cites possible medical benefits (13%) or the fact that people will use it regardless of its legality (8%).

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Latino Catholics seem to leave the Church for the same reasons as other Catholics. When Pew researchers asked ex-Catholic Americans (of all ethnicities) in 2009 why they had left the Church, they offered respondents a list of items different from the one they offered Latinos in the more recent report””yet drifting away and ceasing to believe Catholic teachings were again commonly cited. Another reason to assume similar motives for switching religions: Hispanic Catholics and Protestants closely resemble their non-Hispanic white counterparts on just about every indicator of religious practice and belief that Pew measures. It seems reasonable to assume that these inter-ethnic commonalities extend to individuals’ reasons for remaining in or leaving a particular religion.

All of which is to say that the question of why Latinos leave the Church is less about Latinos than about the Church.

What should the Church do about all this? To serve and attract Latino Catholics, offer Mass in Spanish (when possible)””almost half of Latino Catholics prefer to attend Spanish-language Masses””and continue to reach out to new immigrants. But first and foremost, Latinos and others need not new programs targeted to their demographic but a living, salvific relationship with God. This may sound elementary, but as Sherry Weddell has documented, “the majority of adult Catholics are not even certain that a personal relationship with God is possible.”

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