EASTER & Jesus’ resurrection: Two-thirds of Americans say biblical accounts are accurate according to new #LifewayResearch.

by Anugrah Kumar, The Christian Post, 4/9/23.

While 66% of U.S. adults believe the biblical accounts of Jesus’ physical resurrection are accurate, 23% disagree and 11% are uncertain, Lifeway Research said, sharing the results of the 2022 State of Theology study.

Lifeway Research noted that the percentage of Americans who affirm the bodily resurrection of Jesus, as described in the Bible, has remained consistent since 2018 and within two percentage points of the first State of Theology survey in 2014.

Acceptance of Jesus’ resurrection is highest in the Midwest and South (70% each), but majorities in the West (62%) and Northeast (60%) also believe in the event, the study revealed. It also showed that younger Americans aged 18-34 are the least likely to believe in Jesus’ resurrection, although 58% still accept it as fact.

The survey also revealed that a higher percentage of self-identified Evangelicals (90%) and black Protestants (89%) believe in Jesus’ resurrection compared to Catholics (79%) and mainline Protestants (74%). Further, those who hold Evangelical beliefs are more likely to accept the resurrection than individuals without such convictions (98% as opposed to 58%).

Furthermore, nine out of 10 Americans who attend religious services at least once a month (90%) believe in the biblical accounts of Jesus’ resurrection. However, less than half (48%) of those who attend services less frequently hold this belief.

…However, for the first time, a majority (51%) claim the Bible is 100% accurate in all it teaches, and 52% acknowledge its authority to instruct on what must be done, Lifeway said, adding that about 62% consider the Bible to be the highest authority for their beliefs.

Read more at … https://www.christianpost.com/news/jesus-resurrection-two-thirds-of-americans-say-bible-is-factual.html

EDUCATION & Does education ‘cure’ people of faith? The data says no.

by Ryan Burge, Religion News Service, 11/10/22.

 It’s been 30 years since The Washington Post published an article on Christian televangelists, describing their followers as “largely poor, uneducated and easy to command.” The pushback was immediate and overwhelming, as thousands flooded the Post’s telephone switchboard and letters poured in to its editors after Pat Robertson — a Yale Law School alum himself — read the offending passage on his television show, “The 700 Club.”

It was a watershed in journalism that woke many mainstream outlets to the reality of evangelicals’ demographics and power.

Yet the bias that says that churches, mosques and synagogues are filled with people who have a low level of education persists. The common assumption is that a formal education, particularly a college degree, is antithetical to religious belonging.

Even a cursory look at recent data reveals that just the opposite is true: Those who are the most likely to be religiously unaffiliated are those with the lowest levels of formal education. The group that is the most likely to align with a faith tradition? Those who have earned a college degree or more.

Chart by Ryan Burge

The Cooperative Election Study, one of the largest publicly available surveys in the United States, began in 2008. In all 14 years since, those Americans who attained no more than a high school diploma have been more likely to report no religious affiliation than college graduates. In 2020, 38% of those who did not finish high school described their religion as atheist, agnostic or nothing in particular. For those who had completed some graduate school, just 32% said that they were among those unaffiliated with any religious community, a group known as the nones.

Read more at … https://religionnews.com/2022/11/10/does-education-cure-people-of-faith-the-data-says-no/?

EDUCATION & Are today’s seminarians tomorrow’s corporate leaders?

by Kathryn Post, Religion News Service, 2/14/21.

… Executives are looking for help in deciding what matters, to their companies, to their staffers and to them.

Several American seminaries, long training grounds for aspiring pastors and rabbis, have begun to answer the need.

… As much as seminaries are responding to a need in corporate America, they are also adapting to what the decline in institutional religion has visited on them. In today’s more spiritually diverse religious landscape, there is less interest in traditional church ministry.

Over the last six years, 43%-45% of Yale Divinity School’s student body has been enrolled in that school’s two-year Master of Arts in Religion program, a customizable degree for students pursuing academia or a role that doesn’t require ordination. More than half (56%) of this year’s incoming class is in an MAR program.

At Fuller Theological Seminary in Pasadena, California, “roughly half of Fuller graduates are utilizing their Fuller education in contexts that extend beyond classic church and congregational settings,” Marcus Sun, Fuller’s vice president of global recruitment, admissions, marketing and retention, told Religion News Service in an email.

… “The skills that ministers bring to their work are the skills that business schools desire to give to their students, and that CEOs want. They want empathy, connectivity with others, active listening,” said Karim Hutson, who founded a real estate development company called Genesis after graduating from Harvard Business School in 2003 and from Harvard Divinity School five years later.

Read more at … https://religionnews.com/2022/02/10/are-todays-seminarians-tomorrows-corporate-leaders/?

HYBRID CHURCH & A video of my recent interview on Growing the Post-pandemic Church. #VirtualCommunion #Innovation #ServingStrong

By Scott Couchenour, Biblical Leadership Magazine, 2/21/21

If you would have told me I’d be sitting in my living room on a Sunday morning with the TV on and a cracker and some grape juice in my hands partaking of communion, I would have told you I’d be praying for you.

But look at us today. I mean, who would have thought there would be such a virtual expression of a sacred act of worship?

Are you okay with that? Or does that bristle your feathers?

I recently spoke with Bob Whitesel, award-winning writer, mentor & speaker and owner of www.leadership.church. Bob’s conviction is that the church must not go back to the way things were before COVID. They should be thinking now about a hybrid approach.

I asked him what he has seen as some of the most creative uses of technology since the arrival of COVID-19. Here was his response:

Read more at … https://www.biblicalleadership.com/blogs/virtual-communion/

eREFORMATION & Newly Planted Church Uses Streaming to Grow From a Dozen Members to Over 1,000 in a year.

Commentary by Dr. Whitesel: One case study, which included the newly planted Redeemer Church in Madison, Georgia describes how this church grew in one year from only dozens of attendees to over 1,000 in attendance.

Will Live Streaming Cause My Church To Grow? A Case Study

by Duke Taber, CTS, 7/26/21.

CHURCH #1: THE “START-UP”

Redeemer Church in Madison, Georgia, is a congregation that was recently planted with a small group of believers just a few years ago. Their growth has been quite rapid and dramatic, and their Creative Arts Director Justin Kennedy credits live video streaming as one of the primary catalysts of their increase in size. Justin shared,

BoxCast [streaming] has taken our small church of 7 people in a driveway and helped it grow to one of the fastest-growing churches in the southeast with over 1,100 in attendance.

Justin Kennedy

What is it about streaming, specifically, that has helped Redeemer grow? Justin explains,

It has also made it easy for people to get a feel for what we are about and remove the fear of trying a new church.

Justin Kennedy

The concept of fear when it comes to visiting a new church is one that is quite common, yet it is rarely spoken about in theological journals and church staff meetings, in my experience. What’s exciting, however, is the thought that something like embedded video on a ministries website can help prospective visitors feel more comfortable about attending when compared to merely reading about a church online. The live video certainly is a powerful medium, and many churches who stream would likely agree with Justin’s conclusions about how streaming can foster growth in church assimilation efforts.

DIVING INTO REDEEMER’S STREAMING DATA

[Streaming] has helped us to grow from a few dozen to over 1,000 in just one year while expanding our viewership to over 17 countries.

John Darsey, Senior Pastor of Redeemer Madison

When speaking on the subject of church growth, it is important to always remember that church growth can be achieved in ways that differ from Sunday morning in-person worship attendance. Church growth can also be measured by the online reach that can span from neighboring cities to countries an ocean away.

Madison, Georgia has a population of just under 4,000 people. Since adding streaming, however, Redeemer has been able to grow the reach of their church outside of their little town to surrounding states and countries. In-depth viewer maps, such as the one pictured above, shows the wide geographical impact that a small town church plant can have in our world today through a tool such as streaming.

A FINAL WORD FROM REDEEMER

With one small device and five minutes of installation, your church can reach out literally across the globe. I cannot say enough about how BoxCast has blessed our church… BoxCast is the easiest thing we do!

John Darsey

Even if streaming could help your church grow, it should only be implemented if it makes sense financially and operationally. Redeemer’s testimony is helpful here, showing that though their church started with a small budget with a handful of folks in a driveway, investing in live video streaming was a worthwhile cost and time investment for them. If your ministry is of a similar size with similar growth goals, perhaps streaming is something that your congregation should thoughtfully consider.

Read more at … https://churchtechnologysuperstore.com/will-live-streaming-cause-my-church-to-grow-a-case-study

eREFORMATION & 25 Post-Pandemic Church Statistics You Need to Know for 2021 #ReachRightStudios #GrowingThePostPandemicChurch

Table of contents

Read more at … https://reachrightstudios.com/25-church-statistics-for-2021/#h-1-non-practicing-christians-are-on-the-rise

EGALITARIAN LEADERSHIP & The largest church affiliated with the Southern Baptist Convention, Saddleback Community Church founded by Rick Warren, ordained three women as ministers.

by Mark Wingfield, Baptist News Global, 5/10/21.

The largest church affiliated with the Southern Baptist Convention ordained three women as ministers May 6, sending shock waves through the male-centric leadership of the nation’s largest non-Catholic denomination.

Saddleback Church, founded by Pastor Rick Warren and his wife, Kay, in 1980, announced on Facebook that on May 6 it had ordained three women as ministers in a “historic night.”

On Mother’s Day, which fell three days after Saddleback’s ordination, the Sunday morning online message was given by Kay Warren. Although she is not among the newly ordained, her delivery of the Sunday morning message in worship was sure to further alarm the strictest of male leadership advocates within the SBC, who insist women should not preach sermons to men.

The three women ordained May 6 are Liz Puffer, Cynthia Petty and Katie Edwards — all long-tenured staff members within the vast network of the church’s 15 United States campuses and four international campuses. The church counts more than 24,000 members and lists 18 “campus pastors,” all of whom are male.

Because of the massive size of the church spread out over so many locations, no complete staff directory is published online. Petty’s LinkedIn profile lists her as children’s minister at Saddleback, where she has served since 1999. Puffer describes herself as a “minister” at Saddleback Church in both her LinkedIn and Twitter profiles. Her Facebook profile describes her as a pastor for pastoral care at the church. Edwards serves as student ministries pastor at Saddleback’s Lake Forest campus, where she has worked for 24 years.

Saddleback not only is the largest church in the SBC but one of its leaders in evangelism. The church’s emphasis on evangelism and church growth have been studied and duplicated worldwide. Warren was one of the early advocates for what came to be known as “seeker-friendly church,” meaning a church experience intended specifically to welcome unchurched people and bring them to faith in Jesus Christ. He wrote about this in a best-selling book, The Purpose Driven Church.

Read more at … https://baptistnews.com/article/largest-church-in-sbc-ordains-three-women-as-pastors/

eReformation & Here is how an associate pastor is effectively ministering to a Boston congregation from her home, 3000 miles away in California.

By Paul Leighton, 11/18/20, The Salem News.

… The First Baptist Church in Beverly (MA) has hired a new minister from California. And it won’t have to pay her moving costs.

The Rev. Jaimie Crumley has been hired as a “virtual minister.” Since coming on board, she’s been preaching at online Sunday services and meeting with church members via Zoom without leaving her home in Inglewood, California.

“It is definitely unusual, especially living all the way across the country,” Crumley said. “It’s not like I run into people in the grocery store.”

Like many churches, the First Baptist Church has been holding services on-line during the pandemic. The Rev. Julie Flowers, one of the First Baptist’s two senior ministers, said virtual ministry is likely to continue in some form or another even after it is safe to resume in-person services. So when it came time to hire an associate minister, they decided to make it a full-time virtual position.

“It opened up possibilities that in-person ministry doesn’t,” Flowers said. “We posted it saying this candidate could live anywhere as long as they could work on the Eastern time zone. We got candidates from all over the country.”

Flowers said Crumley, 30, was a great candidate because of her “dexterity in the virtual space,” including experience with podcasting.

…Crumley grew up in Alexandria, Virginia, and is now working on her PhD in the department of gender studies at UCLA. She’s a graduate of Wellesley College and Yale Divinity School, where she was awarded the Mersick Prize for effective public address.

Crumley said she is trying to create as many “touchstones” as possible to get to know First Baptist Church members. She has chatted with people on Zoom coffee hours after Sunday services and hosted a virtual blessing of the animal services. She’s planning to do a weekly podcast based on the church’s theme for the year, “The Journey is Our Home.”

Read more at … https://www.salemnews.com/news/local_news/virtual-minister-preaches-from-afar/article_f4dc3824-59a9-5513-9c38-28d8e2f4afc6.html

ENTHUSIAST & advice on voting: 1) vote, 2) speak no evil & 3) take care your “spirit is not sharpened” against others – John Wesley www.Enthusiast.life

John Wesley, The Journal of John Wesley, October 6, 1774:

“I met those of our society who had votes in the ensuing election, and advised them…

  1. To vote, without fee or reward, for the person they judged most worthy

2. To speak no evil of the person they voted against, and

3. To take care their spirits were not sharpened against those that voted on the other side.”

For more inspiration, experience the exciting world of the men, women and children of a movement that changed the world through 30 days of fast-paced, daily devotionals in the book by Wesley scholar, Bob Whitesel DMin PhD, ENTHUSIAST! Finding a Faith That Fills and at www.Enthusiast.life

Enthusiast.life

eREFORMATION & Tara Isabella Burton on 3 ways the Internet is reshaping how people congregate. “Growing the Post-pandemic Church” in paperback & Kindle on Amazon https://www.amazon.com/Bob-Whitesel/ my #14thBook. #Post-PandemicChurchBook

Tara Isabella Burto; “There are three major elements that I would point to in looking at the way internet culture led to our modern religiously remixed culture. The first is the development of a kind of tribalization that transcended geographic limitations. The idea that you could seek out people who were like you, who thought like you, and share your desires and your goals, without those things being based in your geographic community. That fostered a different way of thinking about gathering and tribe based on affinity interest rather than on, perhaps one might say, a fixed point. Secondly, I think there’s the idea rooted in consumer capitalism that our choices define us. What we buy and what we consume can be indicative in how we build our personality. The internet has made this all the more possible, especially as various algorithms determine what news we see and what movies are suggested to us. The narrower an affinity base becomes, so too our approach to spirituality becomes something that should work for us and work for our choices, or so the prevailing cultural ethos goes. Thirdly and finally, I think the internet culture of user-generated content, where we are not just passive consumers but active creators—whether it’s making memes or posting on Twitter—has lent itself to a more participatory and polyphonic understanding of spiritual life. Again, there’s a hunger for ownership; we don’t want to passively consume a text but rather kind of write our own.”

From “The New Godless Religions: An Interview with Tara Isabella Burto, by Kenneth E. Frantz | September 22, 2020. More at … https://religionandpolitics.org/2020/09/22/the-new-godless-religions-an-interview-with-tara-isabella-burton/

More insights can be found in “Growing the Post-pandemic Church” in paperback & Kindle on Amazon https://www.amazon.com/Bob-Whitesel/ my #14thBook. #Post-PandemicChurchBook

EXIT BEHAVIOR & Most churchgoers will put up with a change in music style or a different preacher. But don’t mess with a church’s beliefs or there may be an exodus. #LifeWay #research

by Bob Smietana, Facts & Trends, LifeWay, 6/26/18.

But don’t mess with a church’s beliefs or there may be an exodus, according to a new study from Nashville-based LifeWay Research.

The study of Protestant churchgoers found most are committed to staying at their church over the long haul. But more than half say they would strongly consider leaving if the church’s beliefs changed.

Pastors often worry about changing church music and setting off a “worship war,” said Scott McConnell, executive director of LifeWay Research. But few say they would leave over music.

Churchgoers are much more concerned about their church’s beliefs.

“Mess with the music and people may grumble,” he said. “Mess with theology and they’re out the door.”

CHURCHGOERS STAY PUT

LifeWay Research switch churches

LifeWay Research surveyed 1,010 Protestant churchgoers—those who attend services at least once a month—to see how strongly they are tied to their local congregations.

Researchers found most churchgoers stay put.

Thirty-five percent have been at their church between 10 and 24 years. Twenty-seven percent have been there for 25 years or more. Twenty-one percent have been there less than five years, while 17 percent have been at the same church for between five and nine years.

Lutherans (52 percent), Methodists (40 percent) and Baptists (31 percent) are most likely to have been at their church for 25 years or more. Fewer nondenominational (11 percent) or Assemblies of God/Pentecostal churchgoers (13 percent) have such long tenure.

About two-thirds (63 percent) of churchgoers who are 65 or older are completely committed to attending their same church in the future. That drops to 50 percent for those younger than 35.

Older churchgoers are also least likely to want to leave their church. When asked if they’ve thought about going to another church in their area, 92 percent of those 65 or older say no.

Overall, 15 percent of churchgoers say they have thought about going to another church in the past six months. Eighty-five percent say they have not.

Of those thinking about going to another church, about half (54 percent) have already visited another church. Forty-six percent have not.

“If people are thinking about leaving your church, chances are they’ve already started looking,” said McConnell. “So they’re probably halfway out the door.”

LifeWay Research reasons switch church

Read more here … https://factsandtrends.net/2018/06/26/what-makes-churchgoers-stick-around/

ETERNITY & 41% of Germans think more about the meaning of life since the coronavirus crisis. #NotFooling

A survey by the market and social research Institute INSA-Consulere (Erfurt) on behalf of the German news website Idea, shows that 41% of Germans say that they are “thinking more about the meaning of life” because of the corona pandemic. That is not the case for 46% of the respondents, 8% did not know, and four percent did not provide any information. Additionally, women have more existential questions (45%) than men (38%), while younger people significantly less than older people (30 vs. 45%).
See more: http://evangelicalfocus.com/europe/5212/41_of_Germans_think_more_about_the_meaning_of_life_since_the_coronavirus_crisis_began

ECONOMICS & How to create “Dual Income Stream Churches” by #MarkDeYmaz #Exponential20 #Mosiax

image.pngThese highlights are from DeYmaz’s seminar at Exponential 2020. More details can be found in his book, The Coming Revolution in Church Economics (Baker, 2019). Also, insights can be found in Mark DeYmaz and Bob Whitesel’s book, reMIX: Transitioning Your Church to Living Color (Abingdon Press, 2016).

The key is what the business world calls “ROI” or return on investment.  Church economics is, basically, “how do you leverage the assets of a chruch to bless the community and secondly to create income for the church?”

image.png

Because of the “rise of dual income streams in households” (see the Pew chart on this page) this principle, when applied to church, leads to dual income stream churches. ”

Also, the reduction in income of the middle class means less charitable giving.

“Today most churches are just managing decline” – Mark DeYmaz.

“Those born before 1964 = 78.8% of the total church giving.” – Mark DeYmaz.

“If you keep giving everything away for free, you may not be here in 10 years.”

A strategy is …

  1. Leverage church assets
  2. Bless the community
  3. Generate sustainable income

Theologically, see Matt. 25:14-29.


Matthew 25:14-30 The Message (MSG)

The Story About Investment

14-18 “It’s also like a man going off on an extended trip. He called his servants together and delegated responsibilities. To one he gave five thousand dollars, to another two thousand, to a third one thousand, depending on their abilities. Then he left. Right off, the first servant went to work and doubled his master’s investment. The second did the same. But the man with the single thousand dug a hole and carefully buried his master’s money.

19-21 “After a long absence, the master of those three servants came back and settled up with them. The one given five thousand dollars showed him how he had doubled his investment. His master commended him: ‘Good work! You did your job well. From now on be my partner.’

22-23 “The servant with the two thousand showed how he also had doubled his master’s investment. His master commended him: ‘Good work! You did your job well. From now on be my partner.’

24-25 “The servant given one thousand said, ‘Master, I know you have high standards and hate careless ways, that you demand the best and make no allowances for error. I was afraid I might disappoint you, so I found a good hiding place and secured your money. Here it is, safe and sound down to the last cent.’

26-27 “The master was furious. ‘That’s a terrible way to live! It’s criminal to live cautiously like that! If you knew I was after the best, why did you do less than the least? The least you could have done would have been to invest the sum with the bankers, where at least I would have gotten a little interest.

28-30 “‘Take the thousand and give it to the one who risked the most. And get rid of this “play-it-safe” who won’t go out on a limb. Throw him out into utter darkness.’


Promising Practices …

I (Bob) would summarize this passage as saying that, securing church money rather than leveraging it to do more good is what Jesus is warning.

Strategies suggested by DeYmaz include …

  1. Benevolent ownership:

    • Lease out you building, rather than give it away free.
    • Rent out the less attractive parts of your church
      • A carpenter rents out an electrical cage in Mark DeYmaz’s church.
      • Storage lockers are popular
      • Loading docks are needed
    • How do you explain to an organization has been using it free, that it is no longer going to be a ministry.
  2. Monetize existing services

    • Janitorial services can be turned into a for-profit company that cleans other businesses.
    • Ask entrepreneurs to be enterprising, not managers …
      • Not to be greeters … then they become line workers.
      • Not to oversee greeters … then they become managers.
      • Ask them to figure out how to monetize something like free coffee (that can costs $100s a month) … then they operate in their wheelhouse as “entrepreneurs.”
  3. Start new businesses

    • Can start a for-profit under a non-profit.
    • But, you must have legal advice to do it right and to ensure you pay taxes.

For more see Mark’s book, The Coming Revolution in Church Economics (Baker, 2019). Also, insights can be found in Mark DeYmaz and Bob Whitesel’s book, reMIX: Transitioning Your Church to Living Color (Abingdon Press, 2016).

ECONOMICS & Mark DeYmaz on the evangelism strategy of the 21st Century. @OutreachMag @Mosiax

… On the spiritual front, churches must become healthy multiethnic and economically diverse reflections of their community to advance a credible witness. The (Mosiax Church, Little Rock, AK) social team exists to advance justice and compassion work through an umbrella nonprofit, and the financial team to generate for-profit sustainable income. As it stands, the American church is pitched to just one team: a spiritual team, and we’re basically getting nowhere with that right now. No one’s listening. The way you’re going to get them to listen is through job creation, the repurposing of abandoned property and reduction in crime. I believe economics is the evangelism strategy of the 21st century.

… Imagine the economic impact that ultimately leads to incredible witness through good works and evangelism if those churches would just put those assets to work. Imagine if you could wave a magic wand and turn loose those billions of dollars into America’s inner cities, into the community, into job creation, business creation, repurposing of abandoned properties. What could that investment do to change people’s lives, to see cities flourish? The church would get credit for that.

“Mark DeYmaz: The Church as a Benevolent Owner—Part 2,” by Jessica Hanewinckel, Outreach Magazine, 2/12/20.

Mark DeYmaz is the author of The Coming Revolution in Church Economics: Why Tithes and Offerings Are No Longer Enough, and What You Can Do About It (with Harry Li, Baker)

And co-author with Bob Whitesel of re:MIX – Transitioning Your Church to Living Color (Abingdon Press) … https://www.amazon.com/Transitioning-Your-Church-Living-Color/dp/1630886920/ref=nodl_

Read more at … https://outreachmagazine.com/interviews/50317-mark-deymaz-the-church-as-a-benevolent-owner-part-2.html

ECONOMICS & Five Charts That Will Change The Way You Think About Racial Inequality

by Mark Travers, Forbes Magazine, 10/10/19.

Perhaps the best way to correct people’s misguided assumptions regarding racial economic inequality in America is to simply present them with the numbers. And, in this case, a picture might be worth more than a thousand words. 

For the sake of argument, let’s assume that the average white family in the United States has $100. In those terms, how much money do you think a comparable black family has?

…The answer is less than $10. Most Americans guess upwards of $80. This is the crux of a new article appearing in the journal Perspectives on Psychological Science. Specifically, a team of psychologists led by Michael Kraus of Yale University examined the extent to which people underestimate the degree of racial economic inequality in the United States. Their results are alarming, to say the least. 

Key findings from their research are summarized in the five charts below. 

Race inequality

Figure 1. The chart above illustrates the extent to which Americans underestimate the racial wealth gap in the United States. (Data was collected using a nationally representative sample of 1,008 American adults.) Perceptions of black wealth when white wealth is set to $100 are shown by the diamonds within error bars. The actual ratio of black to white wealth is depicted by the diamonds toward the bottom of the chart. It is easy to see the arrant disconnect between perception and reality. It is also the case that most Americans think the racial wealth gap is decreasing over time when, in reality, it has remained relatively stable, and exceptionally unequal, for decades.

Figure 2. The graph above depicts perception (diamonds with error bars) and reality (diamonds) of the racial wealth divide for people of varying levels of education. In both cases, the wealth gap decreases as education level increases. Still, the degree of overestimation is enormous. For instance, most Americans assume that the wealth gap between white and black families with post-graduate educations is virtually negligible. The truth is that black families with post-graduate degrees are still only worth about 30 cents to every white families’ dollar.

Race and income

Figure 4. The chart above includes perceptions of income inequality for Latinx and Asian racial groups, as well as for blacks. Comparing perceptions (diamonds with error bars) to reality (diamonds), most Americans underestimate wealth inequality for all groups, but the misperception is largest for the black and Latinx groups.

Figure 5. What might cause the gross underestimation of racial economic inequality in the United States? While there are undoubtedly many factors at play, the researchers suggest that personal beliefs regarding the nature of success may contribute to the misperception. The chart above shows that people who believe in a “just world” (i.e., that people generally get what they deserve in life) are more likely overestimate the degree of economic equality between blacks and whites.

Read more at … https://www.forbes.com/sites/traversmark/2019/10/01/five-charts-that-will-change-the-way-you-think-about-racial-inequality/#44b0bb645fb2

EVANGELICALISM & where the term came from and why politics is now fracturing it.

by Alan Jacobs PhD, Baylor Univeristy, The Atlantic, 9/22/19.

The Scopes Trial—especially as reported by H. L. Mencken’s outraged mockery of William Jennings Bryan’s insistence that Darwinian theory and Christianity are incompatible—established evangelicals in the American public mind as ignorant yahoos who could safely be ignored. (That Mencken had great respect for more thoughtful evangelicals, including the conservative Presbyterian J. Gresham Machen, went unnoticed. It’s instructive to contrast Mencken’s obituary of Bryan with his obituary of Machen.) This general dismissal by journalists and intellectuals lasted until the rise of self-declared evangelical Jimmy Carter, which led to Time magazine declaring 1976 The Year of the Evangelical.

But this is where the strangest, and perhaps the most consequential, chapter in the history of American evangelicalism began. For in the 1980 election the newly confident evangelical movement, in their self-understanding as the Moral Majority, supported not their coreligionist Jimmy Carter but the divorced former Hollywood actor Ronald Reagan. And that inaugurated the affiliation of white American evangelicals with the Republican Party that has lasted to this day. As Kidd explains,

Forming the Moral Majority freed [Falwell] from tax regulations against direct political advocacy by churches. Unlike [Billy] Graham, Falwell did not begin by seeking access to the top levels of power. Instead, he sought to mobilize fundamentalists and evangelicals to change the occupants of political offices. He told Christians that it was sinful not to vote. Asking pastors to hold voter registration drives, Falwell told them that they needed to get people “saved, baptized, and registered” to vote. The agenda of the Republican evangelical insiders was born.

The precise contours of what happened to evangelicals during the Carter administration are still hotly debated by historians. Certainly abortion rights—which Carter supported and Reagan did not—played a major role, even though that was a recent priority for evangelicals. More generally, the social conservatism of many evangelicals, especially in the South, made them feel less and less at home with the comparatively progressive sexual and racial politics of the Democratic Party. And the fact that Reagan could speak openly of God—in the Sixties, well after his divorce and remarriage, he had had some kind of religious awakening, and became a regular attender of Bel Air Presbyterian Church in Los Angeles—sweetened the pill.

But, it seems to me that, of all the traits that attracted evangelicals to Reagan, perhaps the most important was Reagan’s sunny and fervent patriotism. Already white American evangelicals had a tendency to associate Christianity closely with the American experiment, and to think of their country as a “Christian nation,” or at the very least actuated by “Judeo-Christian values.” But as the decades passed and American church leaders in almost all denominations became less interested in traditional Christian doctrines and more interested in what some scholars have come to call Moralistic Therapeutic Deism, a larger and larger proportion of white evangelicals became what Pew Research calls “God-and-Country Believers.” These folks, almost all of whom are white, may not attend church often or at all, and they may not be interested in, or even aware of, the beliefs that have typically characterized evangelical Christians, but they know this much: they believe in God, and they believe in America, they love Donald Trump because he speaks blunt Truth to culturally elite Power, and when asked by pollsters whether they are evangelicals they say Yes.

… there are many millions of non-white evangelicals in America, and not very many of them voted for Donald Trump. So we now have a peculiar situation in which people who don’t know what the term “evangelical” historically connotes and who massively distrust one another—God-and-Country Moralistic Therapeutic Deists on the one hand, and a press that simply doesn’t get religion on the other—have combined to take the term away from those of us who know and care about its history.

Read more of Evangelical Has Lost Its Meaning at …https://www.theatlantic.com/ideas/archive/2019/09/the-end-of-evangelical/598423/

ENCOURAGEMENT & How Self-talk (e.g. talking things over with God) can help create motivation, steadfastness and self-efficacy.

Commentary by Dr. Whitesel: My undergraduate degree is a Bachelors of Science (BS) in Psychology. I was drawn to this major because I knew I was going into the ministry and my alma mater (Purdue) did not have a ministry major. But it did offer a major in psychology. And, I felt that would help me, help others. It’s also helped me see how God’s Word has great wisdom for our lives. And God’s Word has been mostly written in a conversation between God and humankind. I found that self-talk between God and us (or as Martin Buber would say, “I and Thou”) helps foster a good communication relationship with our Heavenly Father.

For more on the background of self talk and it’s ability to help create self efficacy read this helpful Ted talk.

by Rich Karlgaard, TED Talks, 7/25/19.

To bloom, we must learn not to fear self-doubt but to embrace it as a naturally occurring opportunity for growth and improvement. The key to harnessing self-doubt starts at the very core of our individual beliefs about ourselves, with what psychologists call “self-efficacy.” And understanding self-efficacy begins with Albert Bandura.

High self-efficacy is good because unless we truly believe we can produce the result we want, we have little incentive to try in the first place.

In the field of psychology, Albert Bandura is a giant. In 2002 Bandura was ranked the fourth most important psychologist of the 20th century by the Review of General Psychology. Only B. F. Skinner, Jean Piaget, and Sigmund Freud ranked higher than Bandura, who achieved his exalted status for his theories on self-efficacy.

Bandura was born in 1925, in a small town on the windswept plains of Alberta, Canada. His early education occurred at a school with only two teachers. Because of limited resources, he says, “the students had to take charge of their own education.” Young Bandura realized that while “the content of most textbooks is perishable . . . the tools of self-directedness serve one well over time.” Fending for his own education undoubtedly contributed to his later emphasis on the importance of personal agency.

Bandura attended the University of British Columbia, where he graduated in only three years. After earning a Ph.D. in psychology at the University of Iowa, he was offered a position at Stanford University and began working there in 1953 — and he’s still there. His 1977 paper, “Self-Efficacy: Toward a Unifying Theory of Behavioral Change,” caused a huge shift in psychology. Since then, self-efficacy has become one of the field’s most studied topics.

Bandura has defined self-efficacy as confidence in one’s ability to develop strategies and complete tasks necessary to succeed in various endeavors. High self-efficacy is good because unless we truly believe we can produce the result we want, we have little incentive to try stuff in the first place or persevere in the face of challenges.

While we’ll still feel self-doubt even with high self-efficacy, we’ll find that we’re able to maintain our sense of personal agency.

Over the past few decades, multiple cross-sectional and longitudinal studies have proven that high self-efficacy has a positive influence on salary, job satisfaction, and career success. Why is it so important? All of us can identify goals that we want to accomplish or habits we’d like to change, but most of us realize that putting these plans into action is not quite so simple. Bandura and others have found self-efficacy plays a major role in how we approach goals and challenges. This is particularly true for late bloomers.

Due to society’s obsession with early achievement, late bloomers are often denied the two primary sources of a strong sense of self-efficacy: mastery experiences and social modeling. Mastery experiences are instances of mastering a task or achieving a goal, such as acing a class or test, dominating a sport, or nailing a job interview. Many late bloomers have fewer of these moments so we don’t experience the socially applauded outcomes that bolster self-efficacy. The other source of self-efficacy, social modeling, is when we see people similar to ourselves succeed, raising our belief that we too possess the capabilities to excel in life. However, late bloomer success stories garner little attention in our world, which focuses excessive attention on the precociously talented and youthfully ambitious.

While we’ll still feel self-doubt even with high self-efficacy, we’ll find that we’re able to maintain our sense of personal agency, the belief that we can take meaningful action. This belief is the very foundation of translating self-doubt into motivation and information.

Self-talk shapes our relationships with ourselves, allowing us to try to see things more objectively.

We can improve self-efficacy through something we already do: Talk. We all talk ourselves through situations, good and bad. It’s our inner cheerleader — or our inner critic. Psychologists and researchers call this voice “self-talk.” Self-talk shapes our relationships with ourselves, allowing us to try to see things more objectively. Objectivity can be enormously beneficial for late bloomers, helping us overcome the negative cultural messages we receive from family, friends and society.

Positive self-talk and its relationship to self-efficacy has been a topic of intense study for sports psychologists. Researcher Antonis Hatzigeorgiadis and his team at the University of Thessaly in Greece studied water polo players and how self-talk affected their ability in throwing a ball for accuracy and distance. The players using motivational self-talk significantly improved at both tasks versus the others, and the study showed that motivational self-talk dramatically increased both self-efficacy and performance. It also confirmed Bandura’s premise that increases in self-efficacy were related to improvements in performance.

The power of self-talk has been conclusively demonstrated in fields beyond sports, including management, counseling, psychology, education and communication. In studies, it has been shown to improve self-efficacy and performance in tasks ranging from throwing darts and softballs to increasing vertical leaps.

By using external pronouns, we view ourselves as a separate person, enabling us to give ourselves more objective advice.

How we refer to ourselves in our self-talk can also make a difference. Ethan Kross, director of the Self-Control and Emotion Laboratory at the University of Michigan, has found that people who speak to themselves as another person — using their own name or the pronoun “you” — perform better in stressful situations than people who used the first-person “I.”

In a study, Kross triggered stress in participants by telling them that they had just five minutes to prepare to give a speech to a panel of judges. Half the participants were told to try to temper their anxiety using the first-person pronoun: “Why am I so scared?” The other half were told to address themselves using their name or the pronoun “you”: “Why is Kathy so scared?” or “Why are you so scared?” After they each spoke, the participants were asked to estimate how much shame they experienced. People who used their names or “you” not only reported significantly less shame than those who used “I,” their performances were also consistently judged to be more confident and persuasive.

According to Kross, when people think of themselves as another person, “it allows them to give themselves objective, helpful feedback.” This is because they self-distance — they focus on themselves from the distanced perspective of a third person. “One of the key reasons why we’re able to advise others on a problem is because we’re not sucked into those problems,” explained Kross. “We can think more clearly because we have distance from the experience.” By using external pronouns, we view ourselves as a separate person, enabling us to give ourselves more objective advice.

The next time you’re frazzled and need a motivational pep talk, consider giving it to yourself in the second or third person. This can help you look at the situation from a logical, objective perspective rather than an emotional, biased one.

Read more at … https://ideas.ted.com/self-doubt-can-actually-help-you-bloom-and-it-all-starts-with-how-you-talk-to-yourself/