In her sermon on the last Sunday of Black History Month, the Rev. Maria Swearingen preached about her belief that black lives, “queer lives,” and immigrant lives matter.
And since it also was Transfiguration Sunday, she pointed to the story in the Gospel of Matthew where God declared Jesus “beloved.” That is a term, she said, that can be used for everyone.
The Rev. Leah Daughtry stood in front of fellow black Christian leaders and told them they will need to work harder for social justice.
“If you’ve been feeding them, now clothe them,” said the Pentecostal pastor and 2016 CEO of the Democratic National Convention Committee at a conference last week. “If you’ve been clothing them, now console them. If you’ve been at a march, now lead the march. If you’ve been at a rally, now organize the rally.”
The backlash to gospel singer Kim Burrell’s homophobic rant was swift: canceled national television appearances and the termination of her local public radio show.
But to those of us in religious communities, it’s important to note that, even as the controversy over Burrell’s statement recedes from the national spotlight, the issue of what goes on in the vast majority of American churches remains a festering wound.
A week after Donald Trump’s stunning election as president sent the country’s governance lurching to the right, the nation’s Catholic bishops sent a message of their own — at least on immigration — by putting Mexican-born Archbishop Jose Gomez of Los Angeles in line to become the first Latino to lead the American hierarchy.
But the vote at their annual fall meeting in Baltimore on Nov. 15 also suggested that the U.S. Conference of Catholic Bishops is still hesitant to fully endorse the more progressive and pastoral approach to ministry that Pope Francis has been championing since his election in 2013.
Dynamic, charismatic-style worship is a defining feature of Hispanic churches from evangelical to mainline to Catholic, and across the U.S. they are opening their own in-house music schools to train young people to lead them.
Where English-speaking music ministers might earn postsecondary degrees in worship arts or sacred music at more than 50 Christian colleges, Hispanic congregations are following in the footsteps of Pentecostal churches by raising up music and worship ministers from within, even if they can’t fret a guitar string.
A new report on the “Shifting Religious Identity of Latinos” reads very much like a biography of Fernando Alcantar.
But once he moved to California after high school, his faith journey diverged — and derailed. Today, Alcantar, 36 calls himself a humanist.
The Pew survey report released Wednesday is subtitled: “Nearly One in Four Latinos are former Catholics.” And Alcantar is one of them.
I was raised bilingual and bicultural in New Mexico, the state with the highest percentage of Latino population, nearly 50 percent. In addition to working as an environmental advocate, I am also a member of the rising Latino generation, the fastest growing young demographic in the country. Fifty thousand Latinos turn 18 every month. To put this in perspective, Pew Research Center estimates that by mid-century, Latinos will comprise nearly 30 percent of the U.S. population.
When I was 18, I had just graduated from high school with several years of soccer at Santa Fe’s 7,000-foot elevation under my belt. I was on my way to college, and would go on to complete a master’s of science in an interdisciplinary environmental sciences program.
What my experiences do not include are those that are far too common among Latino 18-year-olds who are disproportionately affected by carbon pollution. Carbon pollution contributes directly to climate change, in turn endangering Latinos due to the resulting health and environmental repercussions. One expected climate impact in the U.S. is more smog in areas with poor air quality, translating to more asthma attacks for our young people. In fact, the Latino community is one of the hardest hit: Hispanic children are nearly two times as likely to be hospitalized for asthma as white children. Other illnesses related to poor air quality, such as chronic bronchitis, are also prevalent within Latino communities, yet nearly half of all Latinos in the U.S. live in counties that often violate ground-level pollution standards.
The number of Hispanic-Americans who say they adhere to no religion is growing and now rivals the number of Hispanic evangelicals, a new study has found.
The share of Hispanics living in the U.S. who say they are atheist, agnostic, or have no religious affiliation has reached 12 percent, according to the 2013 Hispanic Values Survey conducted by the Public Religion Research Institute. That is double the rate reported in 1990 by the American Religious Identification Survey.
Researchers say Hispanic “nones” are now statistically equal to the number of U.S. Hispanic evangelical Protestants — 13 percent — and warn of a religious divide in the Hispanic community that will be felt for decades to come.
Martha Rodriguez always thought Catholic school was expensive and out of reach — not a place for her kids. But when the time came to send her daughter to the same public middle school she’d struggled at decades earlier, Rodriguez decided to check out what the church had to offer.
“I was intimidated, I thought everyone there would be rich,” said Rodriguez, the daughter of first-generation Mexican immigrants. “But when I went, I was surprised — and kicking myself for not sending my kids sooner.”
Rodriguez now spends $800 a month to send two of her children to Catholic schools in Los Angeles. Her husband works as a paralegal, and she’s out of work, so tuition cuts into the family budget. But Rodriguez says it’s worth it to give her kids opportunities she never had.
After November’s presidential vote, Catholics could cite ample evidence for their renewed political relevance while dispirited evangelicals were left wondering if they are destined to be yesterday’s election news. Yet their roles in American spiritual life may be reversed.
New research shows that Catholics now report the lowest proportion of "strongly affiliated" followers among major American religious traditions, while the data indicates that evangelicals are increasingly devout and committed to their faith.
According to Philip Schwadel, a sociologist at the University of Nebraska-Lincoln, in the 1970s there was only a five-point difference between how strongly Catholics and evangelicals felt about their religion.
By 2010, he said, that “intensity gap” had grown to around 20 points, with some 56 percent of evangelicals describing themselves as “strongly affiliated” with their religion compared with 35 percent of Catholics. Even mainline Protestants reported a higher level of religious intensity than Catholics, at 39 percent.
The Problem With Rick Santorum’s Holy War; Rick Santorum: 'If Government Is Going To Get Smaller, Then People Have To Get Bigger'; G.O.P. Campaigns Grow More Dependent On ‘Super PAC’ Aid; The Real Defense Budget; EU To Vote On Oil Sands Pollution; Christians Should Not Be Political Pacifists, Says Megachurch Pastor; Latino Mormons Speaking Out Against Romney Over Immigration Issue; Training Afghani Imams To End Violence Against Women (OPINION); Franklin Graham: Obama May Secretly Be A Muslim, Santorum And Gingrich Are Definitely Christian.
New Law Aims To Shine Light on Conflict Metals; Immigration Effort Mistakenly Holds U.S. Citizens; North Korea’s Persecution of Christians Expected to Continue After Kim Jon Il’s Death; Muslims push Lowe’s boycott over reality series; Two Muslim religious leaders sue airlines for discrimination; Christianity goes global as world’s largest religion; (Opinion) Obama’s simplistic view of income inequality.
The New York City Human Circle will be replicated throughout across the nation, when faith leaders host Human Circles as members of the Sojourners National Mobilizing Circle, which is bringing together faith and community leaders to organize faith-rooted actions in their communities.
The purpose of these circles is not only to lobby for the poor but also with them.
Between 1964 and 1973, under both Democratic and Republican administrations, the U.S. poverty rate fell by nearly half (43 percent) as a strong economy and effective public policy initiatives expanded the middle class.
Similarly, between 1993 and 2000, shared economic growth combined with policy interventions such as an enhanced earned income tax credit and minimum wage increase worked together to cut child poverty from 23 percent to 16 percent.
We can't do this alone.