Religion Watch recently interviewed John Jay College sociologist Amy Adamczyk about her research on how parents transmit religious faith to their children. Adamczyk is the co-author, with Christian Smith, of the new book, Handing Down the Faith: How Parents Pass Their Religion on to the Next Generation (Oxford University Press, $29.95). The book is based on interviews with religious and non-religious parents as well as an analysis of survey research.
Ex-evangelicals are becoming a recognizable and influential social movement with its own political and psychological critique of evangelicalism. “After Trump was elected, many young evangelicals began to leave their churches altogether,” writes Stephanie Russell-Kraft in The New Republic (March 23).
Recent acts of racial violence, particularly the allegedly anti-Asian killing spree in Atlanta, have led the largely evangelical and quietistic Korean churches to become politically involved, reports Politico (March 27). Up until recently, Korean churches were strongly against bringing politics and political protests into the church.
Segments of second-and third-generation Asian and Latino evangelicals are exiting their white and multiethnic megachurches and returning to their respective ethnic congregations, reports Christianity Today magazine (March).
A new Gallup Poll finds that for the first time since it began collecting data on church membership in the late 1930s, fewer than half of Americans say they belong to a religious congregation. The new survey finds that 47 percent of Americans now say they belong to a house of worship, decreasing from 70 percent in the mid-1990s and 50 percent in 2019.
The Catholic church in Germany is drawing scrutiny and criticism from the Vatican for its liberal reform agenda, particularly over the issue of blessing same-sex unions. Catholicism in Germany and in other German-speaking lands, such as Austria, has long been a bastion of progressive church reform initiatives, but church leaders’ latest pronouncements have made observers wonder if a schism might be developing in the church.
Brazil has increasingly used religion in wielding its “soft power” in much of the world, most recently in a conservative Christian direction under populist President Jair Bolonaro, according. to political scientists Guilherme Casarões and Amy Erica Smith. As part of a series of lectures on the use of religious soft power sponsored by the Berkley Center for Religion, Peace and World. Affairs at Georgetown University, Casarões and Smith spoke at a late-February Zoom webinar, attended by RW.
There is a new “prosperity ethic” emerging in the Philippines, stressing upward mobility and practical skills in attaining wealth, that is eclipsing the older prosperity gospel among charismatics and Pentecostals, write Erron Medina and Jayeel Cornelio in Pneuma (43:1). The prosperity gospel, stressing “health and wealth” based on tithing and faith, has been widespread in charismatic and Pentecostal churches worldwide.
An organized religious movement under a central authority, with strict and specific instructions for the daily lives of its members, Tablighi Jamaat’s (TJ) apparent homogeneity actually hides a level of internal diversity, writes Aminah Mohammad-Arif (Center for South Asian Studies, CNRS-EHESS, Paris) in the Archives de Sciences Sociales des Religions (January–March).
A new report by the International Campaign for Tibet documents how the Chinese Communist Party (CCP) has recently focused on harshly repressing clerics as the key to repressing Tibetans as a people. Writing in the newsletter Bitter Winter (March 25), Marco Respinti cites the report, Party Above Buddhism: China’s Surveillance and Control of Tibetan Monasteries and Nunneries, as confirming that the aim of the Communist Party is “replacing religion and cultural identity in the hearts and minds of Tibetans—harassing their bodies and spirits when it fails.”
