New research coming out of the Barna Group sought to get some insight to a questions many of us ask. "What is the connection between childhood faith and adult religious commitment?"

From the Barna Update,

The survey asked adults to think back on their upbringing and to describe the frequency of their involvement in Sunday school or religious training. The Barna researchers then compared those reported early-life behaviors with the respondents' current levels of faith activity and faith durability.

So, what did the research reveal? here are some quotes from the report.

More than eight out of every 10 adults remembers consistently attending Sunday school or some other religious training before the age of 12.

Adults recall their church involvement as teenagers as less frequent than their participation as children.

...

Among the most active as children were Catholics (86%), upscale adults (78%), Midwesterners (76%), notional Christians (75%), college graduates (75%), women (73%), political conservatives (73%), and those ages 65-plus (73%). The least likely population segments to have attended Sunday school or other religious programming as children were atheists and agnostics (35%), people associated with faiths other than Christianity (52%), Asians (53%), unchurched adults (56%), 18- to 25-year-olds (59%), never-married adults (60%), Hispanics (61%), and residents of the West (63%).

The types of Americans most likely to recall religious participation as teenagers were evangelicals (61%), those ages 65-plus (60%), born again Christians (58%), Catholics (58%), women (56%), political conservatives (56%), residents of the Midwest (56%), married adults (55%), and Protestants (54%). On the other hand, atheists and agnostics (19%), members of other faith groups (30%), unchurched adults (31%), never-married individuals (33%), economically downscale adults (40%), and men (44%) were the least likely to have frequently attended Sunday school or other religious programs during their teen years.

How did those who were plugged into Sunday School and religious instruction and children and youth remain connected to faith as adults?

The research examined four elements of adult religious commitment: attending church, having an active faith (defined as reading the Bible, praying, and attending church in the last week), being unchurched, and switching from childhood faith.

When it comes to church engagement, those who attended Sunday school or other religious programs as children or as teens were much more likely than those without such experiences to attend church and to have an active faith as adults. For instance, among those who frequently attended such programs as a child, 50% said they attended a worship service in the last week, which is slightly higher than the national average and well ahead of those who rarely or never attended children's programs. Among those who frequently attended religious programs as teenagers, 58% said they had attended a worship service in the last week. In comparison, less frequent participation as a teenager correlated with less frequent adult participation.

David Kinnaman points out that the research uncovers a correlation, between early instruction and continued adult spiritual engagement, and not causation. Yet it does provide "clarity that the odds of one sticking with faith over a lifetime are enhanced in a positive direction by spiritual activity under the age of 18." (Might I add that it is refreshing to see someone release research that explains the difference between correlation and causation.)

Head over to the Barna Group, read the entire article, and then come back here to discuss.

When we think about the mission to make disciples we obviously need to do more than provide good teaching for adults and provide a cool/fun atmosphere for the young ones. What might this mean more specifically as we consider how the church teaches children and youth, and develops parents who are capable of discipling their own children working in partnership with the church?

According to a variety of sources, "house churches" appear to be increasing in number as some people move away from traditional forms of church. However, how many "house churches" are out there and how many people are involved? A new study by the Barna Group says it really depends on how you define "house church" and ask the questions in the survey. And, they are right.

From Barna:

When a question asks whether the survey respondent has "attended a worship service in someone's home, known as a house church," the results generally find about 10% of the adult population claims to have done so in the past month...

A different approach is to ask people how often, if ever, they attend a religious service - not a "worship service" - in someone's home or even in some other place that is independent of a congregational-form church. This more inclusive question typically finds that 22% to 24% of all adults claim to have had such an experience during a given month.

Continue reading Counting People Who Attend House Churches.

The Barna Group recently released a study that profiles the religious/spiritual thought and practices of gay and lesbian individuals. Head on over to The Barna Group and read the entire article. Here are a few things I wanted to point to from the research.

Barna found many similarities with the general American public, but also points out the differences in the faith of American Hispanics. From the Barna report:

How did the two populations differ spiritually? Based on the questions asked, gaps were discovered in just a handful of areas, including:

• Hispanics remained somewhat more likely to believe that a good person can earn his or her way into Heaven
• Americans, overall, were significantly more likely to claim that they are "absolutely committed" to Christianity (58% vs. 46%, respectively)
• Hispanics are twice as likely as the aggregate adult base to be aligned with the Catholic church (44% vs. 22%, respectively)
• Americans at-large were slightly more likely to be born again Christians (46% vs. 40%), based on their theological views

There is much more at the Barna site. Read the full story here.

We Americans value independence, exploration and going out on our own... unless you're one of those new college grads who have moved back in with mom and dad because you don't want to get an unpleasant job and live in a small apartment and pay your dues. What was I talking about? Oh yeah, Americans like to do things their own way. We always have, and that doesn't seem to be changing. In fact it continues to impact new areas of American life - like faith and spirituality.

A recent nationwide Barna survey points out that while Americans are tiring of traditional church forms and experiences, they continue to see themselves as deeply spiritual, open to religious experience.

The study showed that,

-88% of American adults say that "my religious faith is very important in my life."
-75% say they sense that "God is motivating people to stay connected with Him, but in different ways and through different types of experiences than in the past."
-50% say "a growing number of people I know are tired of the usual type of church experience."
-64% say they are "completely open to carrying out and pursuing [their] faith in an environment or structure that differs from that of a typical church."
-45% say they are "willing to try a new church."

Don't miss that one. The Barna Group notes,

A staggering number of Americans - almost half of the nation's 230 million adults - are open to changing their church home, demonstrating their lack of connection with their present community of faith and their desire to have a more significant connection. It may also be a reflection of people's increasing lack of loyalty to both organizations and personal relationships, and the growing sense that there is always something better available if you can simply find it.

71% say they are "more likely to develop my religious beliefs on my own, rather than to accept an entire set of beliefs that a particular church teaches."

People often call this approach to religious belief "buffet theology," where individuals simply pick and choose what they believe based on personal preference. "I'll take a little of this, none of that, some of this over here, I can't tell what that is so I'll leave that alone..." While that criticism is valid, we should also be asking why Americans are so distrustful of organized religion, systems, and meta narratives.

This recent survey offers a lot of interesting data, so check it out, but I'll point out one more thing.

Across the board, the research showed that women are driving these changes. This is particularly significant given prior research from Barna showing that women are more spiritually inclined, are the primary shapers of family faith experiences, and are the backbone of activity in the typical conventional church. Specifically, Barna discovered that women were more likely than men to pursue their faith in a different type of structure or environment (68% of women, 59% of men); to sense that God is motivating people to experience faith in different ways (79% vs. 60%, respectively); and to be willing try a new church (50% vs. 40%).

Check out the article and come back here to discuss.

How does the church respond to these trends? What should churches and church leaders do, do different, or so the same?

A recent survey conducted by the Barna Group demonstrated some important differences between "liberals" and "conservatives" concerning faith, religion and spirituality.

Barna Research has published the results of a survey that "explored how many [adults] have what might be considered a 'biblical worldview.'" This is a helpful study that will confirm the conclusions many have already drawn - and may surprise some of us as well. What does Barna mean by a "biblical worldview?"

For the purposes of the survey, a "biblical worldview" was defined as believing that absolute moral truth exists; the Bible is totally accurate in all of the principles it teaches; Satan is considered to be a real being or force, not merely symbolic; a person cannot earn their way into Heaven by trying to be good or do good works; Jesus Christ lived a sinless life on earth; and God is the all-knowing, all-powerful creator of the world who still rules the universe today. In the research, anyone who held all of those beliefs was said to have a biblical worldview.

The research indicated that only 9% of all American adults have a biblical worldview as defined above. The Barna study also indicated that a minority of people who describe themselves as "born again" actually share this worldview. So while "they were twice as likely as the average adult to possess a biblical worldview... even among born again Christians, less than one out of every five (19%) had such an outlook on life."

This is a survey Barna has conducted before in 1995, 2000 and 2005. Has the percentage dropped? Are their less or more people who hold to this "biblical worldview" today than a decade ago? Barna says the number have remained the same.

Take note that "less than one-half of one percent of adults in the Mosaic generation - i.e., those aged 18 to 23 - have a biblical worldview, compared to about one out of every nine older adults." Those who are working to share the gospel with the young are finding this out, and it has some serious implications for how we practice evangelism and ministry targeting younger generations.

Breaking it down:

One-third of all adults (34%) believe that moral truth is absolute and unaffected by the circumstances. Slightly less than half of the born again adults (46%) believe in absolute moral truth.

Half of all adults firmly believe that the Bible is accurate in all the principles it teaches. That proportion includes the four-fifths of born again adults (79%) who concur.

Just one-quarter of adults (27%) are convinced that Satan is a real force. Even a minority of born again adults (40%) adopt that perspective.

Similarly, only one-quarter of adults (28%) believe that it is impossible for someone to earn their way into Heaven through good behavior. Not quite half of all born again Christians (47%) strongly reject the notion of earning salvation through their deeds.

A minority of American adults (40%) are persuaded that Jesus Christ lived a sinless life while He was on earth. Slightly less than two-thirds of the born again segment (62%) strongly believes that He was sinless.

Seven out of ten adults (70%) say that God is the all-powerful, all-knowing creator of the universe who still rules it today. That includes the 93% of born again adults who hold that conviction.

George Barna points out several implications, but I wanted to share just one set. He said,

There are a several troubling patterns to take notice. First, although most Americans consider themselves to be Christian and say they know the content of the Bible, less than one out of ten Americans demonstrate such knowledge through their actions. Second, the generational pattern suggests that parents are not focused on guiding their children to have a biblical worldview. One of the challenges for parents, though, is that you cannot give what you do not have, and most parents do not possess such a perspective on life. That raises a third challenge, which relates to the job that Christian churches, schools and parachurch ministries are doing in Christian education. Finally, even though a central element of being a Christian is to embrace basic biblical principles and incorporate them into one's worldview, there has been no change in the percentage of adults or even born again adults in the past 13 years regarding the possession of a biblical worldview.

Go and check out the article an come back to discuss. What does all of this, or some of this mean for us as the church? In one sense, it changes nothing - we are called to preach Christ and him crucified and make disciples. Yet our context and culture does impact how we go about this. What are your thoughts?

The Barna Group has completed some research that I think you will find interesting. They are reporting that most Americans do not default to the Christian religion.

You okay? Maybe you should sit down.

While many will continue to debate whether or not America ever was a "Christian nation," one thing is increasingly clear; most Americans today see the Christian faith as one spiritual option among many, and not the most desirable one at that. The Barna Group says,

George Barna just released some interesting research on the effect the Christmas season has on individual behavior and experience. More specifically, "five seasonal behaviors were evaluated... regarding the impact of the end-of-year holidays, producing some surprising results."

Listening to Carols

Even though most people complain that retails stores start playing the music too soon, listening to Christmas carols in the home is the most popular change in behavior among those surveyed.

Of the five behaviors explored in the survey, the only one which a majority of people acknowledged as a change they make during the holidays was listening to Christmas carols in their home. Six out of ten adults (59%) said they will definitely do so this holiday season.

Christmas and Church Life

I'm betting most of my readers are familiar with the CEOs in church life. No, I'm not talking about Executive Pastors, I'm talking about the "Christmas and Easter Only" attenders. The Barna study actually showed that while attendance will spike this holiday season, the majority of that growth will come from the more regular attenders coming together more often, or for special services.

The Barna study discovered that there will be an upturn in attendance again this season - but more from the more consistent attendance of regulars than absentees. In total, one out of every five adults (20%) said they will attend more religious services at a church, synagogue or other place of worship during the holiday season than they normally would. However, the promised increase in attendance will be more common among regular attenders (27% of whom said they will definitely attend more often than usual during than holidays) than among people who normally do not attend (4%). Among those who normally avoid church, an additional one-eighth (13%) said they might attend a church service or event during the season. Past Barna studies have shown that less than one-half of those individuals who are open to attending more often but uncertain about the likelihood will actually follow through on such a possibility.

This is important, and Barna spends time on this point at the end of the article saying that while many churches hope to leverage the holidays as an opportunity to connect outsiders with the church/gospel, outsider are not flocking to join the church on these special occasions.

Drinking and Depression

The holiday season has become a time known both for partying and depression. Barna's research revealed that "seven percent of the public [planned on drinking] more alcoholic beverages during the holidays, led by the under-25 crowd (12%), atheists and agnostics (11%) and liberals (11%).

And four percent of those surveyed said that they would wrestle with loneliness and/or depression during the holidays. "The group that stood out as the most likely to suffer through the holidays was downscale adults, 11% of whom said they would definitely confront depression or loneliness." Of course Christians are not immune to real and significant bouts of depression, but I was encouraged to see that "The people least likely to confront these emotions and experiences were evangelicals..." Nice. "...and atheists." Wait, what? This was interesting. Evangelicals and atheists will give up less than one-half of one percent of their respective groups to depression this season. "Otherwise, the expectation of being lonely or depressed was consistent across demographic segments."

It's worth your time, and there's more. Check it out here.

Speaking of Christmas carols and the hope of Christmas against the frailty of a broken world, check out this video from the Casting Crowns.

Today we are electing a new president of our country, and while most seem to agree that change is needed, what that change should look like is hotly debated. I hope everyone gets out today and plays a part in this choosing our nation's leader. I believe it is civic duty and Christian responsibility.

Make no mistake, this election is different than previous elections for a number of reasons. One worth noting is that self-identified "born again" voters are split on which candidate will get their vote. Geogre Barna reports that,

...among born again voters there is a statistical dead-heat: 45% plan to vote for Sen. McCain, while 43% expect to cast a ballot for Sen. Obama. Even if Sen. McCain were to sweep the 10% who are undecided born again voters, he would fail to reach the 62% who rallied for President Bush in 2004.

Barna's research is careful to distinguish between "evangelical, born again Christians" and "non-evangelical, born again Christians," but things are changing even within the more conservative group (evangelical, born again). For example, in 2004 85% of these voters selected George Bush. But when Barna's research came out two weeks ago only 63% of the evangelical group said they are supporting the Republican candidate.

Most of the experts seem to believe Senator Obama will win this election, though it may turn out to be a closer race than many expect, and people of faith are playing a prominent role in all of this. Barna explains,

If the presidential election were held only among born again Americans, it would be a close contest. When the rest of the nation's voters are factored into the equation, Sen. Obama is staked to a commanding lead among likely voters, 50% to 37%. In large part this lead is due to the substantial support he receives among other self-identified Christians, that is, individuals who describe themselves as Christians but who are not categorized as born again. Among this group, 54% plan to vote for Sen. Obama, compared with 33% for Sen. McCain. This voting segment represents 36% of likely voters. (source)

So how are Christians to respond?

Well, I recently read a letter from a Methodist pastor posted at Ben Witherington's site. I found these two paragraphs helpful and insightful:

There is always - always! - a "contrarian" bent to the Christian political angle. After all, in the Roman empire the complaint filed against Christians was "they are turning the world upside down" (Acts 17). In a world that does not love the Lord Jesus, we will expect to find ourselves at odds with business as usual; we shun a judgmental spirit, but we do not refrain from making judgments. "The Church is not simply a 'voluntary association' that may be of some use to the wider public, but rather is the community constituted by practices by which all other politics are to be judged" (Stanley Hauerwas).

Abraham Lincoln told the truth about "sides" who boast of God: "Both read the same Bible, and pray to the same God; each invokes His aid against the other. The prayers of both could not be answered... The Almighty has His own purposes." Knowing this, we treat each other charitably, and look to God for something better: "With malice toward none; with charity for all... to bind up the nation's wounds - to do all which may achieve and cherish a just and lasting peace, among ourselves, and with all nations."

We're about to choose a new leader for ourselves, and, regardless of who wins, some American Christians will be frustrated and disheartened. This is a difficult election for many Christians, but it should not-- it cannot-- eclipse our mission. And while politics and presidents can connect to the outworking of our faith, God uses the preaching of the gospel in word and deed to bring redemption to the broken, forgiveness to the sinful, hope to the lost and the real "change we need." It is not an elected official who will transform the country, but the grace of God at work in his church-- that is what changes lives, transforms cultures and turns cities upside down.

November 4th will come and go, but our mission remains the same, and our hope remains secure. That's change we can believe in.

A recent study by the Barna Group sheds light on the differing values among various Christian segments of the American population. Individuals were asked to rate 19 possible outcomes in life in terms of personal desirability.

The study examined people's preferences according to a dozen overlapping but distinct segments of Christians. Among those groups were evangelicals, non-evangelical born agains, notional Christians, self-identified Christians, Catholics, Protestants, mainline Protestants, and non-mainline Protestants. The research also explored the desires of atheists and agnostics.

One interesting distinction between evangelicals and other groups is the high value they place on being active in the church and making a difference in the world.

For example, 84% of evangelicals claimed that being personally active in the local church was a "very desirable goal." This is double the national average. The study also revealed evangelicals were "much more likely than other people to desire a life in which they make a difference in the world (75%, compared to the national average of 56%)," while ranking fame, recognition and a comfortable lifestyle as less desirable than the national average.

"Adults who define themselves as Christian but are not born again constitute about half of the population that embraces the 'Christian' label" (in this study called "notional Christians"). They were "less than half as likely to say that being active in a church was very desirable (32%), were one-third less likely to list having a close personal relationship with God as very desirable (65%), and were only half as likely to portray being deeply committed to the Christian faith as very desirable (46%)."

The biggest gap between Catholics and Protestants was connected to the local church. "Protestants were significantly more likely than Catholics to say it would be very desirable to be personally active in a church (60% vs. 41%, respectively)."

George Barna, director of the study, points out that the study tells us something about each of the groups represented.

"The data provide a distinct image of each faith group," Barna commented. "Evangelicals are intensely driven by their faith: their life is substantially influenced by their beliefs and their lifestyle choices and aspirations reflect the centrality of their spirituality. Non-evangelical born again adults consider faith to be important but it is not the defining aspect of their existence; it is influential but not the determining factor. Notional Christians treat faith as just one of many dimensions of their life that serves a purpose, but it is not a driving force at all. Skeptics have replaced faith with a passion for healthy longevity and personal pleasure gained through world travel, sexual experiences, and obtaining knowledge. They are substantially less focused on relationships and legacy than are other groups. They tend to be less concerned about finding or pursuing a purpose in life because a majority of them believe life has no purpose beyond comfort and pleasure."

Be sure and check out the study, and offer your thoughts here. Evangelicals say they value being active in the church, what does that look like in your context?

Barna Research recently completed two studies ( here and here) related to Protestant churches and the use of technology. For example, "two-thirds of Protestant churches (65%) now have a large screen projection system in their church that they use for services and other events." From the use of video clips during worship to websites and podcasts our churches continue to explore the relevance and usefulness of technology.

Of note in Barna's research is that a church's size and theology seems to be related to its use of technology. Simply put, smaller churches tend to use less tech than larger churches, and theologically liberal churches tend to use less tech than the more theologically conservative. Interesting.

Every church accomplishes its mission with the aid of technology. Even if a church is completely off the grid and avoids all forms of electricity it is technology that gives that church its printed Bibles. Churches are not fighting over the use of tech in general, but as new forms of technology are developed many churches are too quick to adopt or reject such cultural artifacts without much thought. There is no virtue in being the cool, high-tech church, or in being the low-tech, minimalistic church. It would do us well to ask ourselves a series of questions when it comes to the use of technology in our churches. For example:

• Does the tech help to magnify the gospel, or does it become the focus?
• Does the tech help develop real community (shared lives) or help create an artificial one?
• Does the tech help overcome natural, or cultural barriers that can interfere with worship and church life?
• Does the tech serve a real purpose, or is it just for show?

David Kinnaman, lead researcher on the technology study of social networking said,

Church leaders have to strike the delicate balance between the spiritual and cultural potential of tech tools without surrendering to the false promise of these tools. Having the means of reaching the masses - for instance, through podcasting - is a good thing. Yet, nothing matches the potency of life-on-life discipleship. In this respect, social networking and blogs can be effective tools to intimately connect with a small, natural network of relationships. The key is using the technology in a way that is consistent with your calling and purpose, not just an addictive self-indulgence.

Look, I love technology. If you've been to a conference with me you've probably seen me thumbing away at my Blackberry. Technology is (mostly) a good thing. But we must be thoughtful about it. It is unwise to blindly dismiss or accept the implementation of technology in our ministries. We must determine if and how these new innovations will assist us in fulfilling the mission of God. Again, Kinnaman said,

...technology can empower and engage people, across generations, socio-economic segments, and physical boundaries. Young people, for instance, think of themselves as creators of content, not merely consumers of it. Technology, in essence, gives them a voice and fuels their search for calling. Whether or not you welcome it, technology creates an entirely new calculus of influence and independence. The stewardship of technology as a force for good in culture is an important role for technologists, entrepreneurs, educators, and Christian leaders.

[image courtesy of Nancy Wombat.]