[Robert] Putnam has spent much of his academic life as America’s chief chronicler of declining social institutions ”” a dour task, cheerfully performed. In the 1990s, he began drawing together the disparate evidence of declining attendance at bowling leagues, church services and Moose lodges. His data points included the falloff in yearly picnic attendance and a rise in the incidence of drivers giving each other the finger.

It was the composite image of one of the most powerful forces of modernity: a rising individualism that “liberates” people from social commitments that make their lives orderly and pleasant.

Even worse, the extent of this trend is not distributed equally in society. Putnam’s recent work ”” to be summarized in a forthcoming book called “Our Kids” ”” focuses on how the consequences of institutional decline are felt disproportionately among the working class, leaving vast numbers of youths disconnected from the promise of American life.

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The recent news about the botched execution of an Oklahoma death row inmate has not affected the way Americans view the death penalty. Sixty-one percent say the death penalty is morally acceptable, similar to the 62% who said so in 2013, although both figures are down from a high of 71% in 2006.

The results are based on Gallup’s annual Values and Beliefs poll, conducted May 8-11. On April 29, an Oklahoma death row inmate given a lethal injection appeared to suffer for an extended period of time until finally dying of a heart attack. That incident led to the postponement of a second execution scheduled in Oklahoma that day and raised questions about the methods used to execute prisoners.

The case did not fundamentally alter Americans’ perceptions of the death penalty, however, with a solid majority viewing it as morally acceptable. This percentage is similar to the 60% who say they favor the death penalty as punishment for murder in Gallup’s October update.

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Most Hispanics in the United States continue to belong to the Roman Catholic Church. But the Catholic share of the Hispanic population is declining, while rising numbers of Hispanics are Protestant or unaffiliated with any religion. Indeed, nearly one-in-four Hispanic adults (24%) are now former Catholics, according to a major, nationwide survey of more than 5,000 Hispanics by the Pew Research Center. Together, these trends suggest that some religious polarization is taking place in the Hispanic community, with the shrinking majority of Hispanic Catholics holding the middle ground between two growing groups (evangelical Protestants and the unaffiliated) that are at opposite ends of the U.S. religious spectrum.

The Pew Research Center’s 2013 National Survey of Latinos and Religion finds that a majority (55%) of the nation’s estimated 35.4 million Latino adults ”“ or about 19.6 million Latinos ”“ identify as Catholic today. 1 About 22% are Protestant (including 16% who describe themselves as born-again or evangelical) and 18% are religiously unaffiliated.

The share of Hispanics who are Catholic likely has been in decline for at least the last few decades.2 But as recently as 2010, Pew Research polling found that fully two-thirds of Hispanics (67%) were Catholic. That means the Catholic share has dropped by 12 percentage points in just the last four years, using Pew Research’s standard survey question about religious affiliation.

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American mothers today look far different from mothers celebrated 100 years ago when President Woodrow Wilson issued a proclamation calling for a day of reverence for mothers. Here’s what we know about today’s American moms and how they’ve changed over time….

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For many Americans, every day is a day of prayer. More than half (55%) of Americans said they pray every day, according to a 2013 Pew Research survey, while 23% said they pray weekly or monthly and 21% seldom or never. Even among those who are religiously unaffiliated, 21% said they pray daily. Another survey we conducted in 2012 found that 76% of Americans agreed with the statement “prayer is an important part of my daily life,” a percentage that has remained relatively stable over the last 25 years.

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Did you know that, in the past 30 years, the percentage of people in the world who live in extreme poverty has decreased by more than half?

If you said no””if you thought the number had gone up; that more people, not less, live in extreme poverty””you aren’t alone. According to a recent Barna Group survey, done in partnership with Compassion International and the new book Hope Rising by Dr. Scott Todd, more than eight in 10 Americans (84%) are unaware global poverty has reduced so drastically. More than two-thirds (67%) say they thought global poverty was on the rise over the past three decades.

Similarly, while both child deaths and deaths caused by HIV/AIDS have decreased worldwide, many Americans wrongly think these numbers are on the rise: 50% of US adults believe child deaths have increased since 1990, and 35% believe deaths from HIV/AIDS have increased in the past five years.

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Forty-somethings are losing their religion, according to new figures from the study of a group of babies born in the 1970s.

Coming just days after the prime minister and the present and former Archbishop of Canterbury weighed in on a debate over whether Britain is a Christian country, the study found all denominations had lost support but that the Church of England lost most.

The findings are the latest from the UK Data Service’s British Cohort Study, which has been following the lives of more than 17,000 people born in England, Scotland and Wales in a single week of 1970. Of the original numbers in the study, 9,841 still remain, and are now aged 42.

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In an article written last Wednesday for Church Times, an Anglican newspaper, David Cameron claimed that Britain was a “Christian country”. In response fifty-five assorted public figures including academics, scientists and comedians wrote a letter to the Telegraph newspaper on Easter Sunday saying that it was no such thing and in fact: “repeated surveys, polls and studies show that most of us as individuals are not Christian in our beliefs or our religious identities.”

That depends on how the question is asked. The results of the 2011 census supports Cameron, with narrow majorities in England and Wales, and Scotland and an overwhelming majority in Northern Ireland identifying as Christian. Yet the 2012 British Social Attitudes Survey (BSAS) places Christians in the minority comprising only 46 per cent of the population.

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The Good Wife’s Grace Florrick (Makenzie Vega) has been slowly growing more devout since season two and was baptized in season three. Her atheist mother Alicia (Julianna Margulies) has been generally accepting of the conversion, but tension has developed in the wake of a death close to Alicia, due to Grace’s repeated insistence that the deceased is in heaven. Meanwhile, The Americans’ Elizabeth and Philip Jennings (Keri Russell and Matthew Rhys), being undercover Soviet spies, have no faith, and are furious when their daughter Paige (Holly Taylor) joins a church.

It makes for decent enough drama, but is this actually common? Do kids raised without religion actively seek it out and convert all that often? As it turns out, yes. The most recent data on this that I’ve come across comes from Pew’s 2008 Religious Landscape Survey, which finds that only 46 percent of people who are raised religiously unaffiliated (which includes atheists, agnostics, and those who say they’re “nothing in particular”) remain unaffiliated as adults. By contrast, 68 percent of Catholics and 52 percent of Protestant stay with their childhood religion, and only 14 percent and 13 percent (respectively) stop subscribing to any religion at all….

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Family scholars, from sociologist Sara McLanahan to psychologist Ross Parke, have long observed that fathers typically play an important role in advancing the welfare of their children. Focusing on the impact of family structure, McLanahan has found that, compared to children from single-parent homes, children who live with their fathers in an intact family have significantly lower rates of incarceration and teenage pregnancy and higher rates of high school and college graduation. Examining the extent and style of paternal involvement, Parke notes, for instance, that engaged fathers play an important role in “helping sons and daughters achieve independent and distinct identities” and that this independence often translates into educational and occupational success.

Likewise, a U.S. Department of Education study found that among children living with both biological parents, those with highly involved fathers were 42 percent more likely to earn A grades and 33 percent less likely to be held back a year in school than children whose dads had low levels of involvement. But little research has examined the association between paternal involvement per se and college graduation.

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Seven out of 10 Australians believe a child needs to grow up in a home with both a mother and father to be happy, despite growing acceptance of single parents.

The latest World Family Map, produced by the US Child Trends research organisation, found Australians were more progressive than Asian and Middle Eastern families but not as liberal as Europeans.

While two-parent families are still the norm around the world, a quarter of children in the US, Britain and New Zealand grow up with a single parent compared with 18 per cent in Australia.

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Social scientists have learned you can’t always believe what people tell you. An analysis of 3 places in the Muslim world examines whether peoples’ reports of religious behavior match what they do.

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…Pew Research has conducted a pair of our own surveys of Muslim Americans, most recently in 2011.

That study found that Muslims in the United States account for just under 1% of the population, according to 2011 data. The share of Muslims in the country is expected to grow in the coming decades. By 2020, we’ve projected that there will be more than 4 million Muslim Americans (1.2% of the population), and by 2030, more than 6 million (1.7%).

The relatively small group is diverse in several ways. For example, no single racial or ethnic identity applies to more than 30% of the Muslim American population. And as of 2011, a majority of Muslim American adults (63%) were born outside the United States ”” coming from at least 77 different countries.

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As mainline Protestant denominations continue decades of decline, one of the main institutions helping educate its leaders announced Wednesday (March 19) that it will shut its doors.

Since it was founded four decades ago, the Virginia-based Alban Institute has guided mostly mainline congregations through consulting and publishing. Its founder and former president, the Rev. Loren Mead, became well-known for his speaking and writing about the future of U.S. denominations and was one of the first to predict denominational decline.

“When I started as a parish pastor, I found there wasn’t much help or continuing education,” said Mead, a retired Episcopal priest. “I am glad I have been able to contribute to the church, but I have not been able to solve its turnaround.”

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Americans change religious affiliation early and often. In total, about half of American adults have changed religious affiliation at least once during their lives. Most people who change their religion leave their childhood faith before age 24, and many of those who change religion do so more than once. These are among the key findings of a new survey conducted by the Pew Research Center’s Forum on Religion & Public Life. The survey documents the fluidity of religious affiliation in the U.S. and describes in detail the patterns and reasons for change….

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Today I wanted to focus on the “when” and the “why” this hemorrhaging was occurring, but as I have been pondering the data, the “when” seemed to really stand out as being important. I was reminded of my preaching classes back in seminary, when our professor, Dr. Peter Ralph, would constantly remind us to find the “big idea” that needed to be communicated from the biblical text. I think the same holds true when looking at survey data. Here is the “big idea” that jumped out at me when going through the Flux survey data and reports:

Most religious life decisions, even among those who have been open to change, has been set by age 23.

Of those who were raised Protestant (Evangelical, Mainline, and Historical Black), and are now “unaffiliated with any religious group”, 85% left their childhood faith before the age of 24. Of those who were raised Catholic and were now unaffiliated, 79% left before the age of 24. The same holds true for those coming back the other way. Of those raised unaffiliated, but who are now affiliated with a religious group, 72% left the ranks of the unaffiliated before the age of 24.

I can’t emphasize enough how huge this is. I will state this again: Most religious life decisions, even among those who have been open to change, has been set by age 23.

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In the future, it seems, there will be only one “ism” ”” Individualism ”” and its rule will never end. As for religion, it shall decline; as for marriage, it shall be postponed; as for ideologies, they shall be rejected; as for patriotism, it shall be abandoned; as for strangers, they shall be distrusted. Only pot, selfies and Facebook will abide ”” and the greatest of these will probably be Facebook.

That’s the implication, at least, of what the polling industry keeps telling us about the rising American generation, the so-called millennials. (Full disclosure: I am not quite one of them, having entered the world in the penultimate year of Generation X.) A new Pew survey, the latest dispatch from the land of young adulthood, describes a generation that’s socially liberal on issues like immigration and marijuana and same-sex marriage, proudly independent of either political party, less likely to be married and religious than earlier generations, less likely to identify as patriotic and less likely ”” by a striking margin ”” to say that one’s fellow human beings can be trusted.

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A somewhat unusual document landed on my desk a few days ago, in page proofs, sent by Eerdmans, the major Evangelical publisher. It is a book about to be published, written by James K.A. Smith, a decidedly Protestant philosopher on the faculty of Calvin College””How (Not) to be Secular: Reading Charles Taylor. Taylor is the much celebrated Catholic philosopher, retired from McGill University, author of the massive book A Secular Age (2007). Smith is of a younger generation; I have read one of his books before””Thinking in Tongues (2010)””a feisty book billed as a Pentecostal contribution to Christian philosophy, in which Smith criticizes Christian philosophers for cutting the ground from under their own feet by accepting the naturalistic premises of secular philosophy””and then trying to find space for the supernatural that their faith must affirm. Smith (whose Pentecostal allegiance is apparently relatively new) instead suggests that Christian philosophy should from the first “think in tongues”””that is, base itself on the assumption that the world is indeed suffused with Spirit, is precisely what Christianity says that it is. I’m not interested in arguing whether that is a good philosophical method, but it is probably good pedagogy: “I won’t try to dissuade you from your view that we are in France; let me rather show you that we are in America”. (Whatever “tongues” Smith thinks in now, he is still listed as a professor of Reformed theology. So I was reminded of Karl Barth in his feistiest days. Barth once observed that he was completely uninterested in dialogue with Hindus or any people from other religions. He was asked, how then did he know that they were wrong. He replied: “I know it a priori”. This is not my style of thinking, but I must admit to a certain admiration for its Calvinist chutzpah! In the book mentioned here, Smith continues in the same vein, except that he now undergirds his argument with Taylor’s phenomenology of our supposedly secular age.

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In his new book, The Next America, Pew Research executive vice president of special projects Paul Taylor identifies two key trends that are already reshaping the United States and will continue doing so for decades to come. The first: far greater racial and ethnic diversity, driven largely by immigration. In 1960, the U.S. population was 85% white, 10% black and 4% Hispanic. By 2060 whites will be a minority (43%), while 31% of the population will be Hispanic, 13% black, 8% Asian and 6% other races or ethnicities. As Taylor puts it, “We were once a black and white country; now we’re a rainbow.”

But there’s also going to be a lot more gray in that rainbow. Not only are some 10,000 Baby Boomers turning 65 every day (and will continue doing so till 203o), but Americans are living longer and having fewer children than ever. Result: The nation’s “age pyramid” is turning into more of a rectangle. That poses challenges for, among other things, Social Security. In 1960, near the peak of the Baby Boom, there were 5.1 workers for every Social Security-eligible retiree. By the time the last Boomer retires, that ratio will be down to 2 workers per retiree.

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Canadians are “split into haves and have-nots by marriage lines,” the report concludes. “The big story is that Canadian are divided along marriage lines by income, and that share of marriage has remained remarkably stable among high income earners,” says co-author Peter Jon Mitchell, a senior researcher.

Among its recommendations: The government should “consider tax initiatives and youth education campaigns that promote marriage,” better work-life balance in workplace practices, and even support for marriage counselling, an approach adopted recently in Australia. Certainly, there’s an economic and social value in helping families stay together, especially when kids are involved.

But are Canadians split along marriage lines, or is income influence how they approach marriage? The Institute study argues “there is evidence for both.” But if it’s the latter, then encouraging the swapping of vows is not a particularly useful poverty measure on its own, as researchers in the United States have observed.

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The researchers are quick to note that not everyone uses Twitter, only 14 percent of the US population, and not all who do use it to talk about politics, for example.
Still, looking at how conversations flow on social media can provide new insights into how people communicate in a way that was not possible until very recently.
“You could never do that in the old days when you were running around with a pen and clipboard,” said Marc A. Smith, one of the study’s authors and director of the Social Media Research Foundation.

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How many American marriages end in divorce? One in two, if you believe the statistic endlessly repeated in news media reports, academic papers and campaign speeches.

The figure is based on a simple – and flawed – calculation: the annual marriage rate per 1,000 people compared with the annual divorce rate. In 2003, for example, the most recent year for which data is available, there were 7.5 marriages per 1,000 people and 3.8 divorces, according to the National Center for Health Statistics.

But researchers say that this is misleading because the people who are divorcing in any given year are not the same as those who are marrying, and that the statistic is virtually useless in understanding divorce rates. In fact, they say, studies find that the divorce rate in the United States has never reached one in every two marriages, and new research suggests that, with rates now declining, it probably never will.

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Gospel tracts, sidewalk evangelism, street preachers with bullhorns””all of these things seem like evangelistic efforts of yesteryear. But if this seems true, where does that leave the state of evangelism today? Is faith-sharing a fading practice, or does it simply look different today? In all their innovative efforts to engage culture, have Christians left this ancient practice so integral to their faith behind?

Barna Group has charted evangelistic practices and attitudes for more than two decades, and the latest study sheds light on the gaps between evangelism in theory and practice, the social groups who are sharing their faith the most, and the surprising ways economics color one’s outreach efforts.

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In the not-so distant past, institutions were trusted and valued as important parts of a functioning society””from government, corporations and schools to marriage and even organized religion. Yet trust in institutions is quickly giving way to a nation of cynics. New Barna research reports that Americans are ranking their confidence in institutions at abysmal levels. And this institutional skepticism comprises a significant backdrop for the major faith and culture trends of 2014.

This cultural attitude of institutional distrust has not arisen out of nowhere, of course. Public mistrust””generated by a spectrum of events from Watergate to the financial crisis””has been mounting for decades. During 2013 alone, citizens lamented the failure of their leaders and institutions. From the government shutdown to Pope Francis’ public callout of the Vatican bank to the whistleblowing of the NSA to the problematic rollout of Obamacare, Americans were reminded again and again that institutions apparently have a habit of breaking promises. The Associated Press even went so far as to call 2013 “The Year of Dysfunction, Discord and Distrust.”

Still, while tens of millions of adults are questioning the value of institutions, there is also a growing countertrend revealed in new Barna data: increasing resolve among many Americans to advocate for these institutions. This erosion of public trust””as well as the countertrend of supporters of those institutions””underscores three of the major trends that Barna Group has included in the newly released Barna FRAMES project.

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“No one pretends that democracy is perfect or all-wise,” said Winston Churchill. “Indeed, it has been said that democracy is the worst form of government except all those other forms that have been tried from time to time.”

But oh dear, the public. The gap between their perceptions and reality makes you shudder, as shown by pollster Ipsos-Mori in its end-of-year review. How many lone parents do you think there are out of every 100 people in Britain? The public’s mean estimate in a poll of 1,000 people is 28. The correct answer is three.

Similarly, the public thinks that 22 per cent of people are Muslim (in reality 5 per cent); that 22 per cent are unemployed (actually 8 per cent); that 30 per cent are black or Asian (11 per cent); that 36 per cent are aged 65-plus (16 per cent); and that 34 per cent are Christian (59 per cent).

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Americans’ rating of the honesty and ethics of the clergy has fallen to 47%, the first time this rating has dropped below 50% since Gallup first asked about the clergy in 1977. Clergy have historically ranked near the top among professions on this measure, hitting a high rating of 67% in 1985.

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In charting the differences between today’s families and those of the past, demographers start with the kids ”” or rather the lack of them.

The nation’s birthrate today is half what it was in 1960, and last year hit its lowest point ever. At the end of the baby boom, in 1964, 36 percent of all Americans were under 18 years old; last year, children accounted for just 23.5 percent of the population, and the proportion is dropping, to a projected 21 percent by 2050. Fewer women are becoming mothers ”” about 80 percent of those of childbearing age today versus 90 percent in the 1970s ”” and those who reproduce do so more sparingly, averaging two children apiece now, compared with three in the 1970s.

One big reason is the soaring cost of ushering offspring to functional independence. According to the Department of Agriculture, the average middle-class couple will spend $241,080 to raise a child to age 18. Factor in four years of college and maybe graduate school, or a parentally subsidized internship with the local theater company, and say hello to your million-dollar bundle of oh joy.

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A signal event in America’s long trial over the tragedy of abortion occurred this week with the publication of a cover story in New York magazine that was simply titled, “My Abortion.” As the cover advertises, the article features “twenty-six personal dispatches from a culture war without end.”

The issue is riveting, offering testimonies from women who have aborted their children””some of them repeatedly. Meaghan Winter begins the article by setting the context in 2013, forty years after the U.S. Supreme Court handed down the Roe v. Wade decision, believing that it has settled the issue….

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In the late 1990s, I heard sociologist David Popenoe make a brilliant observation out of a few obvious facts. He noted that there was an increasingly long period of time in human development between when people mature sexually and when they marry. This growing period of time would, he observed, provide the average American young person with a lot of practice at being non-monogamous (or, at best, serious experience with serial monogamy). He suggested that this would undermine success in marriage.

If the average person can have sex and even make a baby by age 14, and the average person marries at age 27, we’re talking a 13-year period with a lot of independence and (for many) relatively few responsibilities. That’s Vegas.

So does what happens in Vegas stay in Vegas? Most of the time, no. What happens in romantic and sexual relationships before one settles down can negatively impact the options one will have moving forward in life. But many people do not believe that, as it runs counter to the tide of messages, media, and culture that support the Vegas Syndrome.

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The mere fact that people like Jack find it intuitively possible to have invisible companions who talk back to them supports the claim that the idea of an invisible agent is basic to our psyche. But Jack’s story also makes it clear that experiencing an invisible companion as truly present ”” especially as an adult ”” takes work: constant concentration, a state that resembles prayer.

It may seem paradoxical, but this very difficulty may be why evangelical churches emphasize a personal, intimate God. While the idea of God may be intuitively plausible ”” just as there are no atheists in foxholes, there are atheists who have prayed for parking spots ”” belief can be brittle. Indeed, churches that rely on a relatively impersonal God (like mainstream Protestant denominations) have seen their congregations dwindle over the last 50 years.

To experience God as walking by your side, in conversation with you, is hard. Evangelical pastors often preach as if they are teaching people how to keep God constantly in mind, because it is so easy not to pray, to let God’s presence slip away. But when it works, people experience God as alive.

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