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Are People Who Believe in a “Higher Power” Happier?

Posted by jase on August 23, 2009

Researchers accidentally discovered that people with religious beliefs tend to be more content in life while studying an unrelated topic. While not the original objective, the recent European study found that religious people are better able to cope with shocks such as losing a loved one or getting laid off of a job.

Professor Andrew Clark, from the Paris School of Economics, and co-author Dr Orsolya Lelkes, from the European Centre for Social Welfare Policy and Research, analyzed the a variety of factors among Catholic and Protestant Christians and found that life satisfaction seems to be higher among the religious population. The authors concluded that religion in general, might act as a “buffer” that protects people from life’s disappointments.

“We originally started the research to work out why some European countries had more generous unemployment benefits than others, but our analysis suggested that religious people suffered less psychological harm from unemployment than the non-religious,” noted Professor Clark. “They had higher levels of life satisfaction”. Data from thousands of European households revealed higher levels of “life satisfaction” in believers.

Professor Clark suspects that a variety of aspects are at play, and that perhaps a “religious upbringing” could be responsible for the effect, rather than any particular religious beliefs. The researchers say they found that the religious crowd tended to experience more “current day rewards”, rather than storing them up for the future. Previous studies have also found strong correlations between religion and happiness.

The idea that religion may offer substantial psychological benefits in life, is in sharp contrast with another common viewpoint that religion is repressive and has a negative influence on human development. Professor Leslie Francis, from the University of Warwick believes that the benefit might involve the increased “purpose of life” experienced by many believers that may not be as strongly felt among nonbelievers.

“These findings are consistent with other studies which suggest that religion does have a positive effect, although there are other views which say that religion can lead to self-doubt, and failure, and thereby have a negative effect,” said Francis. “The belief that religion damages people is still in the minds of many.” Terry Sanderson, a leading UK secularist, gay rights activist and president of the National Secular Society, said that any study describing a link between happiness and religion is “meaningless”. “Non-believers can’t just turn on a faith in order to be happy. If you find religious claims incredible, then you won’t believe them, whatever the supposed rewards in terms of personal fulfillment,” he said. “Happiness is an elusive concept, anyway – I find listening to classical music blissful and watching football repulsive. Other people feel exactly the opposite. In the end, it comes down to the individual and, to an extent, their genetic predispositions.”

While no one would argue that genetics don’t influence one’s disposition, Justin Thacker, head of Theology for the Evangelical Alliance, says that there are definitely other factors worth considering. He says a belief in God increases one’s feeling that life is meaningful. “There is more than one reason for this – part of it will be the sense of community and the relationships fostered, but that doesn’t account for all of it. A large part of it is due to the meaning, purpose and value which believing in God gives you, whereas not believing in God can leave you without those things.”

Previous studies have concluded that humans are biologically predisposed to believe in God. Historically, most cultures have developed some sort of religious belief that included at least some form of a “higher power”. From an evolutionary and psychological perspective, these questions have intrigued scientists for decades, but the physiological and cognitive study of religion is still relatively young. Both believers and non-believers can agree on the scientific findings, and still interpret it quite differently notes Ian Ramsey Centre for science and religion in the University of Oxford researchers who are currently working on a project to better understand the cognitive science of religion.

“One element of the current project is to develop philosophical and theological treatments of what the findings from cognitive science of religion means for various theological positions,” states the Cognition, Religion and Theology Project outline. “ “One element of the project is scientifically explaining not just belief in gods but why some people become atheists.

If scientists can explain why people tend to believe in gods and also why other people tend to believe there are no gods, then surely the presence of a scientific explanation cannot mean that you should not believe one way or the other just on the presence or possibility of such an explanation. Non-believers might find satisfaction in a sound scientific explanation of why people tend to believe in God because they can now account for why people persist in believing in a fictitious being. The believer might find satisfaction in the scientific documentation of how human nature predisposes people to believe in God because it could reinforce the idea that people were divinely designed to know and believe in God. Both believers and non-believers can agree on the scientific findings.”

Posted by Rebecca Sato.

Source: Daily Galaxy

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The Coming Evangelical Collapse

Posted by jase on June 22, 2009

I received this interesting article from a friend.  The article appears on the website of The Christian Science Monitor.  Have a look…

We are on the verge – within 10 years – of a major collapse of evangelical Christianity. This breakdown will follow the deterioration of the mainline Protestant world and it will fundamentally alter the religious and cultural environment in the West.

Within two generations, evangelicalism will be a house deserted of half its occupants. (Between 25 and 35 percent of Americans today are Evangelicals.) In the “Protestant” 20th century, Evangelicals flourished. But they will soon be living in a very secular and religiously antagonistic 21st century.

This collapse will herald the arrival of an anti-Christian chapter of the post-Christian West. Intolerance of Christianity will rise to levels many of us have not believed possible in our lifetimes, and public policy will become hostile toward evangelical Christianity, seeing it as the opponent of the common good.

Millions of Evangelicals will quit. Thousands of ministries will end. Christian media will be reduced, if not eliminated. Many Christian schools will go into rapid decline. I’m convinced the grace and mission of God will reach to the ends of the earth. But the end of evangelicalism as we know it is close.

Why is this going to happen?

1. Evangelicals have identified their movement with the culture war and with political conservatism. This will prove to be a very costly mistake. Evangelicals will increasingly be seen as a threat to cultural progress. Public leaders will consider us bad for America, bad for education, bad for children, and bad for society.

The evangelical investment in moral, social, and political issues has depleted our resources and exposed our weaknesses. Being against gay marriage and being rhetorically pro-life will not make up for the fact that massive majorities of Evangelicals can’t articulate the Gospel with any coherence. We fell for the trap of believing in a cause more than a faith.

2. We Evangelicals have failed to pass on to our young people an orthodox form of faith that can take root and survive the secular onslaught. Ironically, the billions of dollars we’ve spent on youth ministers, Christian music, publishing, and media has produced a culture of young Christians who know next to nothing about their own faith except how they feel about it. Our young people have deep beliefs about the culture war, but do not know why they should obey scripture, the essentials of theology, or the experience of spiritual discipline and community. Coming generations of Christians are going to be monumentally ignorant and unprepared for culture-wide pressures.

3. There are three kinds of evangelical churches today: consumer-driven megachurches, dying churches, and new churches whose future is fragile. Denominations will shrink, even vanish, while fewer and fewer evangelical churches will survive and thrive.

4. Despite some very successful developments in the past 25 years, Christian education has not produced a product that can withstand the rising tide of secularism. Evangelicalism has used its educational system primarily to staff its own needs and talk to itself.

5. The confrontation between cultural secularism and the faith at the core of evangelical efforts to “do good” is rapidly approaching. We will soon see that the good Evangelicals want to do will be viewed as bad by so many, and much of that work will not be done. Look for ministries to take on a less and less distinctively Christian face in order to survive.

6. Even in areas where Evangelicals imagine themselves strong (like the Bible Belt), we will find a great inability to pass on to our children a vital evangelical confidence in the Bible and the importance of the faith.

7. The money will dry up.

What will be left?

•Expect evangelicalism to look more like the pragmatic, therapeutic, church-growth oriented megachurches that have defined success. Emphasis will shift from doctrine to relevance, motivation, and personal success – resulting in churches further compromised and weakened in their ability to pass on the faith.

•Two of the beneficiaries will be the Roman Catholic and Orthodox communions. Evangelicals have been entering these churches in recent decades and that trend will continue, with more efforts aimed at the “conversion” of Evangelicals to the Catholic and Orthodox traditions.

•A small band will work hard to rescue the movement from its demise through theological renewal. This is an attractive, innovative, and tireless community with outstanding media, publishing, and leadership development. Nonetheless, I believe the coming evangelical collapse will not result in a second reformation, though it may result in benefits for many churches and the beginnings of new churches.

•The emerging church will largely vanish from the evangelical landscape, becoming part of the small segment of progressive mainline Protestants that remain true to the liberal vision.

•Aggressively evangelistic fundamentalist churches will begin to disappear.

•Charismatic-Pentecostal Christianity will become the majority report in evangelicalism. Can this community withstand heresy, relativism, and confusion? To do so, it must make a priority of biblical authority, responsible leadership, and a reemergence of orthodoxy.

•Evangelicalism needs a “rescue mission” from the world Christian community. It is time for missionaries to come to America from Asia and Africa. Will they come? Will they be able to bring to our culture a more vital form of Christianity?

•Expect a fragmented response to the culture war. Some Evangelicals will work to create their own countercultures, rather than try to change the culture at large. Some will continue to see conservatism and Christianity through one lens and will engage the culture war much as before – a status quo the media will be all too happy to perpetuate. A significant number, however, may give up political engagement for a discipleship of deeper impact.

Is all of this a bad thing?

Evangelicalism doesn’t need a bailout. Much of it needs a funeral. But what about what remains?

Is it a good thing that denominations are going to become largely irrelevant? Only if the networks that replace them are able to marshal resources, training, and vision to the mission field and into the planting and equipping of churches.

Is it a good thing that many marginal believers will depart? Possibly, if churches begin and continue the work of renewing serious church membership. We must change the conversation from the maintenance of traditional churches to developing new and culturally appropriate ones.

The ascendency of Charismatic-Pentecostal-influenced worship around the world can be a major positive for the evangelical movement if reformation can reach those churches and if it is joined with the calling, training, and mentoring of leaders. If American churches come under more of the influence of the movement of the Holy Spirit in Africa and Asia, this will be a good thing.

Will the evangelicalizing of Catholic and Orthodox communions be a good development? One can hope for greater unity and appreciation, but the history of these developments seems to be much more about a renewed vigor to “evangelize” Protestantism in the name of unity.

Will the coming collapse get Evangelicals past the pragmatism and shallowness that has brought about the loss of substance and power? Probably not. The purveyors of the evangelical circus will be in fine form, selling their wares as the promised solution to every church’s problems. I expect the landscape of megachurch vacuity to be around for a very long time.

Will it shake lose the prosperity Gospel from its parasitical place on the evangelical body of Christ? Evidence from similar periods is not encouraging. American Christians seldom seem to be able to separate their theology from an overall idea of personal affluence and success.

The loss of their political clout may impel many Evangelicals to reconsider the wisdom of trying to create a “godly society.” That doesn’t mean they’ll focus solely on saving souls, but the increasing concern will be how to keep secularism out of church, not stop it altogether. The integrity of the church as a countercultural movement with a message of “empire subversion” will increasingly replace a message of cultural and political entitlement.

Despite all of these challenges, it is impossible not to be hopeful. As one commenter has already said, “Christianity loves a crumbling empire.”

We can rejoice that in the ruins, new forms of Christian vitality and ministry will be born. I expect to see a vital and growing house church movement. This cannot help but be good for an evangelicalism that has made buildings, numbers, and paid staff its drugs for half a century.

We need new evangelicalism that learns from the past and listens more carefully to what God says about being His people in the midst of a powerful, idolatrous culture.

I’m not a prophet. My view of evangelicalism is not authoritative or infallible. I am certainly wrong in some of these predictions. But is there anyone who is observing evangelicalism in these times who does not sense that the future of our movement holds many dangers and much potential?

Michael Spencer is a writer and communicator living and working in a Christian community in Kentucky. He describes himself as “a postevangelical reformation Christian in search of a Jesus-shaped spirituality.” This essay is adapted from a series on his blog, InternetMonk.com .

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