The Road Not Chosen

Does This Mean 1 in 3 “Christians” Have Poor Reading Comprehension?

1 in 3 'Christians' say 'Jesus sinned'
Barna poll shows adults develop their own beliefs

By Bob Unruh © 2009 WorldNetDaily

Half of Americans who call themselves "Christian" don't believe Satan exists and fully one-third are confident that Jesus sinned while on Earth, according to a new Barna Group poll.

Another 40 percent say they do not have a responsibility to share their Christian faith with others, and 25 percent "dismiss the idea that the Bible is accurate in all of the principles it teaches," the organization reports.

Pollster George Barna said the results have huge implications. "Americans are increasingly comfortable picking and choosing what they deem to be helpful and accurate theological views and have become comfortable discarding the rest of the teachings in the Bible," he said. "Growing numbers of people now serve as their own theologian-in-residence," he continued. "One consequence is that Americans are embracing an unpredictable and contradictory body of beliefs."

The results are a dramatic departure from the nation's foundings, when leaders held prayer meetings in the halls of Congress and attributed to Almighty God the victory in the Revolutionary War.

Barna noted the millions of people who describe themselves as Christian and believe Jesus sinned, or those who say they will experience eternal salvation because they confessed their sins and accepted Christ as their savior, "but also believe that a person can do enough good works to earn eternal salvation."

Barna's private, non-partisan, for-profit research group in Ventura, Calif., has been studying cultural trends since 1984. For this study, the organization randomly sampled 1,004 adults across the continental U.S. The study has a margin of error of 3.2 percent at the 95 percent confidence level.

For the study, "born-again Christians" were defined as people who said they had made a personal commitment to Jesus Christ that was still important in their life today and who also indicated they believed that when they die they will go to heaven because they had confessed their sins and had accepted Jesus Christ as their savior. The results highlight the significant shift in beliefs held by Americans, the study said.

"For much of America's history, the assumption was that if you were born in America, you would affiliate with the Christian faith," the report said. Now however, "half of all adults now contend that Christianity is just one of many options that Americans choose from and that a huge majority of adults pick and choose what they believe rather than adopt a church or denomination's slate of beliefs."

Fifty percent of Americans believe Christianity no longer has a lock on people's hearts. Two-thirds of evangelical Christians (64 percent) and three out of every five Hispanics (60 percent) embraced that position, making them the groups most convinced of the shift in America's default faith.

In contrast, the poll showed the importance of belief was growing along with the number of options about what to believe.

"By an overwhelming margin – 74 percent to 23 percent – adults agreed that their religious faith was becoming even more important to them than it used to be as a source of objective and reliable moral guidance."

Forty percent of respondents who do not affiliate with Christianity confirmed the increasing influence of their beliefs.

The result "underscored the fact that people no longer look to denominations or churches to offer a slate of theological views that the individual adopts in its entirety," the report said.

By a margin of 71 percent to 26 percent adults "noted that they are personally more likely to develop their own set of religious beliefs than to accept a comprehensive set of beliefs taught by a particular church," the report said.

Nearly two-thirds of "born again Christians" adopted that stance.

"In the past, when most people determined their theological and moral points of view, the alternatives from which they chose were exclusively of Christian options - e.g., the Methodist point of view, the Baptist perspective, Catholic teaching, and so forth," Barna noted. "Today, Americans are more likely to pit a variety of non-Christian options against various Christian-based views. This has resulted in an abundance of unique worldviews based on personal combinations of theology drawn from a smattering of world religions such as Christianity, Buddhism, Judaism, Hinduism, and Islam as well as secularism."

And Now A Message From Dr. King

Excerpt “Letter From A Birmingham Jail” April 16, 1963

I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: "Follow this decree because integration is morally right and because the Negro is your brother." In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: "Those are social issues, with which the gospel has no real concern." And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular.

I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South's beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious education buildings. Over and over I have found myself asking: "What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?"

Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? I am in the rather unique position of being the son, the grandson and the great grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

There was a time when the church was very powerful--in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being "disturbers of the peace" and "outside agitators."' But the Christians pressed on, in the conviction that they were "a colony of heaven," called to obey God rather than man. Small in number, they were big in commitment. They were too God-intoxicated to be "astronomically intimidated." By their effort and example they brought an end to such ancient evils as infanticide and gladiatorial contests.

Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an arch defender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent--and often even vocal--sanction of things as they are.

But the judgment of God is upon the church as never before. If today's church does not recapture the sacrificial spirit of the early church, it will lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.

Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ecclesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom. They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jail with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment. I hope the church as a whole will meet the challenge of this decisive hour.