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Based on national surveys and approximately 29,000 interviewsThe immigrants who first came to America from countries all over the world brought a variety of religions. Many came with the express purpose of establishing communities where they could practice their own form of worship without interference or fear of persecution. Although the official separation of Church and State provided a climate for these diverse religious practices to flourish, Protestantism, because of numbers and influence, has until recent decades occupied a dominant position in American society.
RELIGION 211
MAINSTREAM PROTESTANTISM CATHOLICS JEWS CHANGES IN THE RELIGIOUS LANDSCAPE The first settlers of Massachusetts were members of a radical Protestant group called Puritans. Puritans thought of themselves as God's chosen people. They believed that God had elected, or "predestined," only certain persons to be saved. Devoting themselves to work as a way of pleasing God, they viewed their prosperity as an outward sign that God counted them among the saved. Many people trace the American drive for success through hard work to this Puritan, or Protestant, work ethic. Among the immigrants to America were Protestants of many denominations from all over Europe, including Presbyterians from Northern Ireland, Lutherans from Scandinavia and Germany, Episcopals from England, and members of various European Reformed Churches. Along with the Congregationalist Church, which is the denomination established by the early Puritans, the Presbyterian, Lutheran, Episcopal, and Reformed churches constitute what is referred to as "mainstream Protestantism" in America. Baptists and Methodists, once peripheral sects, are now usually considered part of mainstream Protestantism as well. Other Protestant denominations, such as Mennonites, Pentecostals, and Southern Baptists, are sometimes referred to as "radical" Protestants. Worship services of radical churches are less formal and liturgical than services of mainstream Protestants. Many radical churches encourage "speaking in tongues," faith healing, and "born-again" conversion experiences. Mainstream churches tend to be middle or upper class, while radical churches usually consist of lower-income groups. In 1985, 57 percent of the population named Protestantism as their religious preference. Catholics constitute the second largest religious group. In 1985, 28 percent of Americans surveyed identified themselves as Catholic. The first Catholics in America were missionaries from Spain, Portugal, and France. In the sixteenth century they set up churches in what is now Texas, New Mexico, California, and Florida. In the seventeenth century Catholics from England settled the colony of Maryland. But the greatest influx of Catholics to America occurred in the nineteenth century. Catholics emigrated to the United States from Ireland, Germany, and France between 1830 and 1880 and from eastern and southern Europe during the 1880s. During the nineteenth and into the twentieth century, American society, however, was predominantly white Protestant. White Anglo-Saxon Protestants (WASPs) set the basic character of national life and were often intolerant of Catholics. Jews constitute 2 percent of the population. Many Jews came to America during the nineteenth century to escape persecution in Europe. Like the Catholics, Jews frequently encountered hostility and resentment. Since the 1960s, America's religious landscape has undergone major transformations, the most significant being the declining influence of the mainline Protestant churches. They have suffered sizable membership losses, such that the Protestant majority in America decreased from 67 percent of the population to 57 percent in 1985.
Speaking in tongues: prayer characterized chiefly by incomprehensible speech practiced in ecstatic forms of worship. WASP: see page 13. 212 AMERICA IN CLOSE-UP
LIBERAL VS. CONSERVATIVE CHURCHES TRENDS IN THE CATHOLIC COMMUNITY INCREASING PLURALISM Many observers link the decline of the major Protestant churches in America to the permissiveness of the 1960s. Mainline churches have tended to be liberal in social outlook and theology. In contrast to more radical churches, mainstream Protestant churches have not insisted on strict obedience to a particular code of behavior. During the liberal social climate of the 1960s, many mainstream members abandoned churchgoing altogether. Today, however, there seems to be a growing desire for spiritual direction. An important pattern has emerged. While liberal Protestant churches have lost members, conservative fundamentalist Protestant churches have been steadily attracting members. In the late 1960s and 70s, strict, evangelical and fundamentalist bodies such as the Seventh-Day Adventists, the Church of the Nazarene, Assemblies of God, and Southern Baptists grew at phenomenal rates. By drawing rigid behavioral boundaries, returning to traditional values, and offering absolutist moral teachings, these churches seemed to fill the needs of many Americans who were frustrated by the lack of direction in modern life. To attract members, mainline Protestant churches have been shifting away from their relaxed, liberal stance towards a more conservative theology. Membership has begun to stabilize. The Catholic community has experienced conflicts and developments of its own, as well as a similar shift to conservatism. American Catholics, though increasing in population, do not participate as actively in church activities as they once did. Between 1958 and 1982, the percentage of Catholics attending weekly mass declined sharply from 74 percent to 51 percent. The American Catholic Church has also had to cope with widening differences with Pope John Paul II, whose conservative stance on issues such as birth control, celibacy for priests, and women in the priesthood provoke dissidence and disobedience. American bishops have been outspoken on political issues, challenging nuclear strategy and criticizing the presuppositions and policies of economic and political leaders. In the past decades, America's Protestants, Catholics, and Jews have become less divided. The decline of mainstream Protestant influence has been accompanied by the rise in status of Catholics and Jews. Anti-Catholicism and anti-Semitism are now mainly confined to radical right-wing groups such as the Ku Klux Klan and the John Birch Society. In the years after the Second World War, Catholics made spectacular gains in education and income, such that their overall status levels now equal those of Protestants. American Jews, once treated like outsiders, are now more readily accepted. Their acceptance has been facilitated by many immigrant Jews' willingness to discard those practices that made Judaism seem exotic. Intermarriage between Jews and Christians has also helped to create an atmosphere of tolerance towards Jews. Between 40 and 50 percent of all Jews marry non-Jews. A significant trend in American religious life is one towards increasing pluralism. Coexistence among America's diverse religious groups and sects is stressed. The trend towards pluralism has not only meant that Catholics and Ku Klux Klan: a secret society organized in the South after the Civil War to re-establish white supremacy with methods of terrorism. John Birch Society: an ultraconservative anti-Communist organization founded by Robert Welch in 1958. RELIGION 213
RISE OF THE EVANGELICAL MOVEMENT POLITICAL ACTIVISM Jews are gaining acceptance in American society. In addition, tolerance is extended to an even broader range of religious groups, including Eastern religions such as Buddhism and Hinduism. While open religious prejudice is not as pronounced as it used to be, Americans show little tolerance towards some cults. The Moonies, the Hare Krishnas, and the followers of Bhagwan Rajneesh are commonly regarded as bizarre and potentially dangerous. Their methods of attracting and holding members are controversial. Critics accuse the cults of manipulating and brainwashing their members. One event which intensified the controversy over cults was the 1978 mass suicide that occurred at a commune in Jonestown, Guyana. By persuasion and at gunpoint American cult leader Jim Jones led more than 900 members of his Peoples' Temple commune to commit suicide by drinking a mixture of fruit juice and cyanide. Religious fanaticism exists, but events such as these are not characteristic of all cults. Many observers argue that not all sects should be condemned for the abuses of some. Besides the increasing visibility of cults and sects, there has been another recent development in American religious life: the rise of the evangelical, or fundamentalist, movement, and its offspring, the electronic church. This movement has arisen so quickly and has acquired so much influence that it has drawn much national attention. The term evangelical is applied across all Christian denominations to religious alliances that share the belief that a true Christian must have a born-again experience, that the Bible is the authoritative word of God, and that a personal relationship with Jesus is at the center of every Christian's life. Evangelicals also share a desire to convert others to their way of believing. The evangelical movement, which has quietly existed for a long time, derived new momentum from the anti-modern, conservative countercurrents that were flowing in the 1960s. In the 1960s, while most churches were experiencing declining memberships, evangelical churches were gaining members and influence. Representing the right-wing of the political spectrum, evangelicals attacked "secular humanism" and crusaded for moral issues, focusing attention on the family and schools. These conservative Christian leaders did not limit their crusades to the pulpit; they gained immediate attention by their involvement in politics and their media skills. Despite the constitutional separation of religious and secular life, conservative fundamentalists actively lobbied for anti-abortion legislation and for a constitutional amendment permitting prayer in schools. Fundamentalist minister Jerry Falwell's Moral Majority has been the most influential political lobby of the new Religious Right since the late 1970s. The Moral Majority's political agenda, based on moral absolutism, opposes homosexuality, pornography, abortion, and the teaching of evolution in schools. In 1986, Falwell merged his Moral Majority with the Liberty Alliance, a conservative lobby group, to form Liberty Federation, a religious-political lobby with an even broader appeal. In the 1980 presidential elections, the evangelical right gave Ronald Reagan and many conservative senators strong support. In the 1980s, evangelist leaders successfully extended their spheres of influence far beyond the church. Some, like T. V. evangelist Pat Robertson, who was a candidate for the 1988 presidential election, have crossed the boundary between religion and politics altogether. 214 AMERICA IN CLOSE-UP
What has enabled the evangelical movement to take off with such speed and gain a powerful sphere of influence in American society is its skillful use of television. Every Sunday morning, millions of Americans tune in to elaborate television broadcasts of popular preachers such as Jerry Falwell, Robert Schuller, Jimmy Swaggart, and Pat Robertson. With their show-biz flair, gospel entertainment, and sermons designed to tug at viewers' emotions, these preachers resemble commercial television show hosts more than ministers. Religious broadcasting has exploded into a multi-million dollar business. More than 1,300 radio and television stations devote all their time to religion. Gospel programs that buy time are proliferating. Religious Television Program Viewing by Selected Demographic Groups: 1983
VIEWERS
Confirmed frequent Other Non-viewers GROUP Confirmed frequent «her Non-viewers
Total:............................................... 18.0 Age 18-29 years old............... 30-49 years old............ 50-65 years old................ Over 65 years old............ Sex Male................................. Female............................. Race White ............................... Non-White........................ Region Northeast......................... Southeast.......................... Education Less than high school .. High school graduate... Some college and more Household income: Under $15,000...................................... 25.9 $15,000 to $24,999 .............................. 17.4 $25,000 to $35,000 ............................. 13.0 Over $35,000 ........................................ 9.3 Importance of religion: Very important..................................... 25.3 Important................................................ 9.3 Not very important................................. 1.4 Not important at all................................ 2.5 Denomination: Southern Baptist................................... 21.8 Other Baptist........................................ 28.4 Lutheran................................................ 15.2 Methodist.............................................. 18.4 Presbyterian ........................................ 11.9 Catholic ................................................. 8.4 Church attendance: Once a week or more ......................... 22.8 Less than once a week........................ 12.2 Local annual contributions: None......................................... 9.7 Under$120............................... 14.6 $120 to $300............................. 16.9 $301 to over $1,200.................. 23.7
1 Includes other denominations, not shown separately. The appeal of the so-called electronic church and its evangelical preachers to so many Americans is not just a matter of technique. They provide moral anchorage to many Americans by emphasizing the individual's personal responsibility and unswerving commitment. In a sophisticated modern world, when connections between life and faith seem vague, this is the message many people desire. part â Texts Sunday in Hope
UNDAY in Hope is a day very largely shaped by Christian faith and social convention. Hope is not a Sabbatarian town. It is, however, a church-going town, and for all but its two hundred-odd Roman Catholics, services usually begin with Sunday School (classes for both adults and children), at nine-thirty; followed by Morning Worship, at ten forty-five; followed by an afternoon Church Training Program; followed, at seven o'clock, by Evening Worship. Almost everybody in Hope — old or young, white or black — attends at least one of these services, and there are some who attend them all. I chose, on the second Sunday of my stay, to attend Morning Worship at the First Baptist Church. The nave of the First Baptist Church seats six hundred and fifty people in comfortably cushioned pews, and there is room for over two hundred more in a balcony. When I arrived and was shown to a place, the nave looked almost full, and there were also people in the balcony. Most of the worshippers were families with one or more (well-behaved) children. It was a congregation of Sunday suits and Sunday bests. There were no turtlenecks, no pantsuits, not even, as far as I could tell, any sports jackets: all the men wore business suits, and all the women wore dresses. An organ and a piano flanked the pulpit, and there was a large choir. Dr. Richard Stiltner, the pastor, a youthful-looking man with an expressive face, wore a dark suit. After the opening prayer, we sang "O Worship the King," and after the Invocation and another prayer we sang "Rock of Ages, Cleft for Me." Dr. Stiltner's sermon was one of a series on the Ten Commandments. It was entitled "The Sanctity of Life," and dealt with the Sixth Commandment. "This commandment is commonly taken to read, 'Thou shalt not kill,'" he said. "A more careful rendering of the Hebrew is 'Thou shalt not murder.' " He said that the Old Testament accepts the right of a soldier to take a human life in war, and it accepts the right of society to inflict the death penalty. We sang a final hymn, "Something for Thee," and received the Benediction. Dr. Stiltner waited in the vestibule to greet the departing congregation. I saw Hulan White, immaculate in a tan summer suit, and a dozen other familiar faces. And half an hour later, at the ritual Sunday dinner in the restaurant at the Quality Inn, I recognized several of my fellow worshippers. Most of my fellow diners began their meal with the usual aperitif of the region — a cup of coffee.
Martin Luther King (1929—1968), a Baptist minister, was the outstanding leader of the nonviolent Civil Rights Movement in the 1950s and 1960s. On August 28, 1963, he led the "March on Washington", which culminated in the meeting of 200,000 people in front of the Lincoln Memorial. Commemorating the Emancipation Proclamation, King reminded his audience in a carefully prepared speech that even 100 years after Abraham Lincoln had declared the slaves free, the black people were far from being free but found themselves segregated, discriminated against and impoverished within American society. Halfway through his speech, he was carried away by the enthusiastic reaction of the crowd and, drawing on his experience as a minister, began to improvise. This part of his speech is covered by the following text. Martin Luther King at the Lincoln Memorial ■ RELIGION 217
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident; that all men are created equal." I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice. I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream today. I have a dream that one day down in Alabama with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification, one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers. I have a dream today. I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plains, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day. This will be the day when all of God's children will be able to sing with new meaning, "My country 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of pilgrims' pride, from every mountainside, let freedom ring." And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvacious slopes of California! But not only that; let freedom ring from Stone Mountain of Georgia! Let freedom ring from Lookout Mountain of Tennessee. Let freedom ring from every hill and mole hill of Mississippi. From every mountainside, let freedom ring, and when this happens, When we let freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! Free at last! Thank God almighty, we are free at last!" 218 AMERICA IN CLOSE-UP
WAR AND PEACE "The American Catholic Church has made a striking change in its historic attitude toward war." By Paul Bock Cardinal Bernardin: "If you take a strong stand against abortion as the unjust taking of human life, then you cannot remain indifferent to nuclear warfare."
N May, 1983, the National Conference of Catholic Bishops met in Chicago and, after making some revisions, they adopted the final draft of the "Pastoral Letter on War, Armaments and Peace." The second draft discussed by the bishops in November, 1982, in Washington, D.C., aroused an incredible amount of public attention, and many people waited with eagerness to see what the final draft would say. Although some of the forthright statements of the second draft were toned down, the final document still breaks new ground, taking positions that are quite different from earlier American Catholic statements on war. It states that massive retaliation on populated areas should never be allowed; that there should be a halt in the testing, production, and deployment of new nuclear weapons systems; that a "first-strike" policy must be challenged; that a limited nuclear war is not likely to stay limit-
ed; that vigorous steps should be taken toward multilateral disarmament; and that serious questions must be raised about the morality of deterrence. Consistent with their heritage, the bishops worked extensively with the "just war" theory which has been the prevailing view in Catholic thought on war since Augustine developed it around 400 A.D., thereby departing from the pacifist view which was dominant during the first three centuries of the church's history. The just war theory states that a war may be justified only if it meets certain conditions: it must be a last resort; it must be declared by a proper governmental authority; there must be a just cause such as defense against aggression; it must be fought with the right attitude (no revenge); it must be carried on with discrimination — aiming at military and not civilian targets; and it must follow the principle of proportionality -that is, it must do more good than harm. Although often used in the past to justify particular wars, the theory is now being used to challenge military policies. The bishops drew heavily on the principles of discrimination and proportionality — nuclear war would not discriminate between military and civilian personnel, and it certainly would not do more good than harm. There are several very remarkable things about the pastoral letter and the procedure followed in developing it. First of all, it is amazing to see how much public attention it received, especially from the government. It is hard to remember an occasion when a church document aroused such interest, as reflected in the cover-page story in Time magazine. Nor can one remember an occasion when the government felt so challenged by a church document as to cause it to intervene in the development of the statement. National Security Advisor William P. Clark sent a seven-page letter to the bishops, saying that, in its second draft, the pastoral letter reflected a misunderstanding of government policy in regard to the bombing of populated areas. Something is happening when the government seeks to defend its morality to church leaders. RELIGION 219 3. continued Second, there is something quite unusual about the procedure used in drafting the document — namely, the wide consultation. Extensive hearings were held and experts were invited to testify. These included top government officials as well as theologians, and the theologians included Protestants as well as Catholics. Footnotes to the letter include Protestant authorities on war and peace, and among them is a Mennonite. Each draft took into account suggestions received through the mail - of which there were many — as well as those made at meetings and hearings. The Catholic bishops have never engaged in so much consultation before, and the procedure followed may set a pattern for the future. Third, there is something special about the style of the letter. It does not command obedience or dictate what is right. It should be pointed out that the letter has two audiences - American Roman Catholics and the public. However, even in addressing the Roman Catholics, it does not command, but rather invites the faithful to think with the bishops on the issues raised. One reason for this approach is that there is no authoritative teaching on some aspects of nuclear deterrence, whereas there is on subjects such as abortion. Essentially, the bishops are saying, "Come let us reason together. Are not the current government policies in violation of the Catholic teaching on the just war?" Fourth, it is apparent that the American Catholic Church has made a striking change in its historic attitude toward war. In American his- tory, Catholics have often been superpatriotic in wartime. This is partly because, as late immigrants suspected of having beliefs incompatible with democracy, they felt a need to prove how loyal they were. An example of superpatriotism is Francis Cardinal Spellman being photographed behind a machine gun in Vietnam and being quoted as saying. "My country, right or wrong." A very specific example of the changed outlook is seen in the attention given in this document to the pacifist position. It is only since Vatican II that the Roman Catholic Church has regarded conscientious objection as a valid position. Before that, only the just war view was recognized. .. .
Mennonite: member of an Evangelical Protestant Christian sect opposed to taking oaths, holding public office, or performing military service. 220 AMERICA IN CLOSE-UP RELIGION
T WAS PART POLITICAL caucus, part camp meeting, part trade show — and all barn burner. As the crowds of 4,000 milled through the Sheraton Washington Hotel in the nation's capital last week, Gospel singers crooned, video-equipment salesmen hawked their wares, and media consultants prowled the meeting rooms for new talent. Dozens of Senators and Congressmen made it their business to turn out for the cameras and lights, cementing alliances and buffing up images. Jeane Kirkpatrick and Jesse Jackson were there. President Reagan, appropriately, sent a message on videotape. The occasion was the convention of the National Religious Broadcasters. This is a group whose most resonant names - and recognizable faces - are the televangelists, the stars of the electronic church, the pastors of "Pray TV." And at one session after another, cheered on by such honored elders of the field as Billy Graham and Oral Roberts, these powerhouse preachers strutted their stuff. Jimmy Swaggart roared that the Supreme Court is "an institution damned by God Almighty" for allowing abortions. Jerry Falwell argued that "theologically, any Christian has to support Israel, simply because Jesus said to." Even White House Communications Director Patrick Buchanan drew audience cries of "Amen!" and "Praise the Lord!" when he exhorted Republicans to "tap into the spiritual revival that is going in the country." Pat Robertson If Buchanan sounded downright evangelical for a politician, one evangelist in particular sounded mighty like a politician. He was Marion Gordon ("Pat") Robertson, 55, head of the Christian Broadcasting Network and a fixture on CBN's four-times-a-day The 700 Club. Robertson, a Southern Baptist, has been transmitting signals that he might join the race RELIGION 221
4. continued for the Republican nomination to succeed Reagan. Political pros are uncertain how big a factor he could be in the primaries, let alone the convention, but they are convinced that he could energize the Christian right and siphon votes from other candidates. True believers are tingling at the prospect. As Robertson in 1988 buttons blossomed, the amiable Virginian took the N.R.B. platform to denounce the evils of abortion, homosexuality and school violence, all to be overcome by a flood tide of moral regeneration. "We are going to see a change in this nation," he promised his listeners, "and you are going to be a part of it." Perhaps they are already. Preachers like Robertson command audiences that form, if not a true Moral Majority, at least several potent and readily mobilized minorities. Robertson's following provides much of CBN's $233 million annual income. In a year, viewers of The 700 Club log 4 million prayer calls to 4,500 volunteers manning telephone banks in 60 counseling centers. Such motivated constituencies can - and do - bestow blessings aplenty, in the form of money and votes, upon candidates who win their favor. The fact that a Robertson is even a potential candidate confirms the extraordinary power and influence amassed in the past decade by the shrewd, colorful headliners of Gospel TV. While impressing some as shallow and vulgar popularizers, they bring real inspiration and solace to others. Their past struggles in low-paid Gospel circuits bespeak a deep commitment, whatever skepticism might be aroused by their present enjoyment of stardom's rewards. They have changed the face of television; they may be gradually altering the very nature of American Christianity. .. . Dynamic and high-profile achievers, every one, yet none of these preachers can compare to Robertson as a TV entrepreneur. Robertson pioneered the first religious TV station, the first religious network and the first Christian programming to use a talk-show format, as well as a number of now widely imitated viewer-response and fund-raising techniques. He was also the first Christian broadcaster to sign up commercial sponsors, a development that appears to be the trend of the 1980s. His 24-hour CBN network reaches 30 million subscribers, making it not only the largest Christian cable operation but the fifth largest of any kind .. . TV households reached per month, in millions Frequency of TV show
CBN's viewership has tripled since 1981, when Robertson switched from an all-religion schedule to a family entertainment approach, combining Christian shows with wholesome reruns {Flipper, Father Knows Best), westerns, old movies and game shows. Two weeks ago the network premiered CBN News Tonight, a regular evening newscast produced in Washington, with special emphasis on right-wing issues . .. During the programs, 800 numbers continually flash onscreen, encouraging viewers to phone in their requests, comments, prayers or pledges ... 222 AMERICA IN CLOSE-UP
I happen to believe that one way to promote, indeed, to preserve those traditional values we share is by permitting our children to begin their days the same way the Members of the United States Congress do — with prayer. The public expression of our faith in God, through prayer, is fundamental — as a part of our American heritage and a privilege which should not be excluded from our schools. No one must be forced or pressured to take part in any religious exercise. But neither should the freest country on Earth ever have permitted God to be expelled from the classroom. When the Supreme Court ruled that school prayer was unconstitutional almost 21 years ago, I believe it ruled wrong. And when a lower court recently stopped Lubbock, Texas, high school students from even holding voluntary prayer meetings on the campus before or after class, it ruled wrong, too. Our only hope for tomorrow is in the faces of our children. And we know Jesus said, "Suffer the little children to come unto me, and forbid them not, for such is the kingdom of God." Well, last year we tried to pass an amendment that would allow communities to determine for themselves whether voluntary prayer should be permitted in their public schools. And we failed. But I want you to know something: I'm determined to bring that amendment back again and again and again and again, until — [applause] — ... part C Exercises Comprehension Sunday in Hope Explain how the author tries to show the close link between Christian faith and social conventions by referring to: • the number of church activities on a Sunday • church attendance • clothes • the contents of the pastor's sermon. Discussion 1. How do religious activities and experiences in your country differ from those in the Connecticut Mutual Life Report on American Values in the 1980s? Date: 2015-12-18; view: 684
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First Amendment: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances."
PURITANS
Puritan: see page 13.
PROTESTANT DECLINE
SECTS AND CULTS
THE ELECTRONIC CHURCH
VIEWERS
GROUP
Sabbaterian: strictly observing the Sabbath, in Christian churches the Sunday, as the day of rest.
216 AMERICA IN CLOSE-UP
eI Have a Dream
I say to you today, my friends, even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
RELIGION
BREAKING NEW GROUND ON
Dr. Bock Associate Religion Editor of USA Today, is associate professor of religion. Doane College, Crete, Neb
Augustine, Saint (354—430): early Christian Church father and author.
Power, Glory —And Politics
Right-wing preachers dominate the dial
SCHOOL PRAYER
National Religious Broadcasters
President Reagan's remarks at the Association's Annual Convention, January 31, 1983
. . . I've always believed that this blessed land was set apart in a special way, that some divine plan placed this great continent here between the two oceans to be found by people from every corner of the Earth — people who had a special love for freedom and the courage to uproot themselves, leave their homeland and friends to come to a strange land. And, when coming here, they created something new in all the history of mankind — a country where man is not beholden to government, government is beholden to man.