NASHVILLE, Tenn.—A majority of Protestant churchgoers believe making sacrificial decisions to serve Christ is essential to their faith, and most try to avoid situations that might lead to immoral thoughts or actions.

The 2019 Discipleship Pathway Assessment study from LifeWay Research found two-thirds (66 percent) of Protestant churchgoers agree with the statement: “A Christian must learn to deny himself or herself to serve Christ,” with 38 percent strongly agreeing.

Only 6 percent strongly disagree denying self is essential to serving Christ, while 10 percent somewhat disagree and 18 percent neither agree nor disagree.

The study identifies obeying God and denying self as one of the key signposts that consistently show up in the lives of growing Christians.

Demographic differences

Researchers found significant statistical differences when it comes to ethnicity, religious tradition, geography and education.

Among Protestant churchgoers, Hispanics are the most likely ethnic group to strongly agree (53 percent) Christians must deny self to serve Christ.

Evangelical Protestants (44 percent) and black Protestants (40 percent) are more likely to strongly agree than mainline Protestants (18 percent).

Protestant churchgoers in the South (40 percent) are more likely to strongly agree than those in the Midwest (34 percent). Those with a high school diploma or less (40 percent) or with some college education (40 percent) are more likely to strongly agree than those with a graduate degree (34 percent).

“Choosing God’s agenda over our own is not natural,” said Scott McConnell, executive director of LifeWay Research. “Many churchgoers understand this tradeoff and are willing to say they should deny their own desires to serve God. But most churchgoers also acknowledge they are not completely letting go.”

Avoid temptation?

Researchers also asked Protestant churchgoers if they try to avoid situations in which they might be tempted to think or do immoral things.

More than three-fourths (77 percent) of Protestant churchgoers agree they try to avoid these situations, with 41 percent strongly agreeing. Another 6 percent somewhat disagree, while 3 percent strongly disagree, and 15 percent neither agree nor disagree.

Female churchgoers are more likely to strongly agree they avoid tempting situations than males (43 percent vs. 38 percent).

Protestant churchgoers in the South (44 percent) are more likely to strongly agree than those in the Northeast (37 percent) and Midwest (36 percent).

Evangelical Protestants (44 percent) and black Protestants (39 percent) are more likely to strongly agree than mainline Protestants (30 percent) they avoid situations that might tempt them to think or do immoral things.

Those who attend a worship service four times a month or more are more likely to strongly agree than those who attend less than four times a month (42 percent vs. 38 percent).

“Walking with Christ involves our beliefs, desires and actions,” McConnell said. “When it comes to obedience, our desires are reflected in how much we want to obey and are trying to avoid things that may lead us astray. The majority of churchgoers admit they could be trying harder to avoid temptation.”

Praise and glorify God

Two-thirds (66 percent) of Protestant churchgoers say they live as if they exist to praise and glorify God. A third strongly agrees, with another third somewhat agreeing.

About one in four (24 percent) neither agrees nor disagrees, while 10 percent disagree they live as if they exist to praise and glorify God.

Hispanics (50 percent) and African Americans (43 percent) are more likely to strongly agree than whites (27 percent) and other ethnicities (28 percent).

Black Protestants (43 percent) and evangelical Protestants (35 percent) are more likely to strongly agree than mainline Protestants (20 percent). And those with a high school diploma or less are more likely to strongly agree (38 percent) they live as if they exist to praise and glorify God than those with more education.

“Being a disciple of Christ is more than a label. It is living out one’s purpose. That purpose is not one we design for ourselves, but one God created for us,” McConnell said. “Obeying God brings glory to God.”

The online survey of 2,500 Protestant churchgoers was conducted Jan. 14–29. Respondents were screened to include those who identified as Protestant or non-denominational and attend religious services at least once a month. Analysts used quotas and slight weights to balance gender, age, region, ethnicity, income and denominational affiliation.

The completed sample of 2,500 surveys provides 95 percent confidence that the sampling error from the panel does not exceed plus or minus 2 percent. Margins of error are higher in sub-groups.

NASHVILLE, Tenn.—Protestant churchgoers say they can walk with God just fine by themselves, but they also say they need other believers to help them do it.

A LifeWay Research survey sponsored by the Center for Church Revitalization at Southwestern Baptist Theological Seminary finds majorities of those who attend U.S. Protestant or non-denominational churches at least monthly agree with the two sentiments that are seemingly in conflict.

Three in four Protestant churchgoers (75 percent) say they need other believers to help them to grow in their walk with God, with 38 percent strongly agreeing.

About one in 10 disagree (11 percent), while 14 percent neither agree nor disagree.

Despite that, about two-thirds (65 percent) of Protestant churchgoers say they can walk with God without other believers, with 36 percent agreeing strongly. One in five (20 percent) disagree, and 15 percent aren’t sure.

‘A discipleship issue’

Kenneth Priest, interim director of the Center for Church Revitalization at Southwestern Seminary, sees those two statements as contradictory, and he believes churches need to help those in the pew recognize the conflict.

“I believe this is primarily a discipleship issue,” Priest said. One factor he said has led to a “spiritual apathy” in the pews is “the lack of pastors and spiritual leaders equipped to effectively preach and teach a text-driven life application of God’s word.”

This lack of discipleship, Priest said, has caused many churchgoers to be confused or even to see the church as irrelevant to meet their spiritual needs.

“The ‘needing, yet not needing’ responses demonstrate an internal turmoil of individuals desiring community, but not seeing the church as the place to have those needs met,” he said.

Who acknowledges they need other Christians?

Some specific groups of churchgoers are more likely to say they need other believers to help them grow in their walk with God.

Those attending church in the South (41 percent) are more likely to strongly agree than those attending in the Midwest (35 percent) or the Northeast (33 percent).

Younger churchgoers, those ages 18 to 34 (41 percent) and those 35 to 49 (40 percent), are more likely to strongly agree than churchgoers 65 and older (34 percent).

Evangelical Protestants (42 percent) and black Protestants (37 percent) are more likely to strongly agree than mainline Protestants (28 percent).

‘Value and depend on each other’

“Seeing the value other believers can add comes easily for many churchgoers,” said Scott McConnell, executive director of LifeWay Research. “But less than half of them also acknowledge their dependence on other believers. The biblical metaphor of the body illustrates that believers should both value and depend on each other.”

Other believers see their faith as more of a solo act.

Women (38 percent) are more likely to strongly agree than men (33 percent) that they can walk with God without other believers.

African Americans (50 percent) are most likely to strongly agree.

Christians who believe they can walk with God without others are missing out on something essential to their growth as a disciple of Jesus, Priest asserted.

‘Solo Christianity’ or ‘biblical community’

“Solo Christianity is an inward desire to seek after spiritual matters without the realization biblical community is what will fulfill the desire they are seeking,” he said.

Perhaps the American emphasis on self-reliance and individualism has an impact, McConnell suggested.

“Americans don’t like to admit they can’t do things themselves. That is true of Christians as well,” McConnell said. “One’s walk with God should include dependence on God and mutual dependence among believers.”

The online survey of 2,500 Protestant churchgoers was conducted Jan. 14–29, 2019. Respondents were screened to include those who identified as Protestant or non-denominational and attend religious services at least once a month. Analysts used quotas and slight weights to balance gender, age, region, ethnicity, income and denominational affiliation.

The completed sample is 2,500 surveys, providing 95 percent confidence that the sampling error does not exceed plus or minus 2 percent. Margins of error are higher in sub-groups.

WASHINGTON (RNS)—Since they first were offered an opportunity to pool resources and buy background checks on volunteers and employees at a discount 11 years ago, about a third of Southern Baptist churches have signed up for the OneSource program from LifeWay Christian Resources.

Earlier this year, LifeWay reported that 16,000 congregations and other church organizations ran background checks on men and women it hired through a service called  backgroundchecks.com. The Southern Baptist Convention has so far resisted calls to set up a database of its own, saying the national registry was more dependable.

Other denominations are also increasingly using searchable databases on prospective employees as the #churchtoo movement begins to shift church attitudes toward sexual abuse and prevention.

What background checks can and cannot do

Most background checks sift through more than 600 million felony, misdemeanor and traffic records. Perhaps most importantly, they also check the nationwide sex offender registry.

But that may give churches and other religious groups a false sense of security about preventing abuse, experts say.

“We make it clear to folks you will have to do a more in-depth search,” said Josh Weis, executive vice president of Ministry Brands, a provider of church management software that also sells screening products for some 30,000 congregations, mostly Protestant. “Not all background checks are created equal.”

Federal law requires all 50 states to implement sex offender registries. But the law does not address lower-level sex abuse convictions and state laws regarding sex abuse vary from state to state.

That means some sex offenders can slip through the cracks.

Jeffrey Epstein, the New York financier charged with sex trafficking underage girls, is a good example.  Epstein was registered as a sex offender in Florida. But in New York, where he owns a residence, he was not required to show up for periodic check-ins required by law after he changed his address to the Virgin Islands, The New York Times reported.

And in New Mexico, where Epstein owned a 26,700-square-foot mansion south of Santa Fe, he was able to avoid inclusion in the state’s registry altogether because his conviction involved a 17-year-old. That is the age of consent in New Mexico.

Deeper background searches needed

Churches need to invest in deeper background searches for employees and volunteers and not settle for less expensive searches in the state where the congregation is located, Weis and representatives of other background check companies insist.

Ministry Brands recently released an audit of the 29,768 churches that have used its “Protect My Ministry” brand, a product for churches. It showed that 40 percent of those church and ministry clients do not take advantage of deeper, more thorough searches of each of the 50 states.

The report also recommended that congregations require applicants to provide Social Security numbers for background checks so it can detect people using false names or aliases.

Recently, the Sarasota County (Florida) Sheriff’s Office charged Charles Andrews, a minister, with 500 felony counts of possession of child pornography. Andrews, who served Osprey Church of Christ in Osprey, Fla., is registered as a sex offender in Alabama.

Officials said Andrews used email addresses and a social media account that were not reported to the Florida Department of Law Enforcement, the Orlando Sentinel reported. It was not clear if church members knew Andrews was a registered sex offender in Alabama. The church’s telephone number was disconnected.

Elizabeth L. Jeglic, a professor of psychology at John Jay College, City University of New York, who studies sex offender registries, said such cases are pretty rare. Only 5 percent of people on the sex offender registry are repeat offenders, according to a recent study in New York state. The vast majority are first-time sex offenders.

Sex offender registry useful but data is limited

Running potential employees through the sex offender registry is useful, said Jeglic. But the data it provides is limited.

The national registry became law after a series of child rapes and murders, perhaps the most famous being that of Megan Kanka, a 7-year-old girl from New Jersey who was raped and murdered by her neighbor in 1994. Her murder led to a series of bills requiring a sex offender registry, with a database tracked by the state and community notification of registered sex offenders moving into a neighborhood. President Clinton signed Megan’s Bill into law in 1996, making sexual offender registries required by all 50 states.

But in recent years, the effectiveness of the national sex offender registry has been called into question. For one thing, the database is not updated in real time. It can take months or years before the database is updated with people who have been released from prison on sexual offenses. For that reason, companies providing churches with database searches recommend that all employees be screened every year.

“Churches have this idea of one-and-done,” said Weis. “We recommend they do it annually.”

In addition, a 2010 South Carolina study showed that many sex offenders plead down charges to a nonsex crime so they aren’t included in the registry.

Need for improved policies and procedures

That, plus the variability of state laws on sex abuse, leads researchers to conclude that screening people through databases such as the national sex offender registry or the state’s criminal database won’t guarantee a sex-abuse-free church environment.

“We’re spending a lot of time and money on enforcing restricted policies that don’t prevent recidivism instead of working on prevention,” said Jeglic.

She recommended that congregations work on policies or procedures to reduce the incidence of sex abuse. That could mean, first and foremost, establishing clear training protocols that forbid church workers to be alone with a child, even in the bathroom, and submitting all new hires to a period in which they are shadowed.

“As a woman and as a mother, it feels nice to be able to look (someone) up and know,” Jeglic said. “But as a researcher the data doesn’t help prevent any future sex crimes. A lot of the information on the registry is incorrect. It gives us a false sense of security.”

EDITOR’S NOTE: The Baptist General Convention of Texas makes training and resources from MinistrySafe available to Texas Baptist churches. The MinistrySafe system includes awareness training, a “Skillful Screening” process for churches as they evaluate job applicants and volunteers, recommended policies and procedures for congregations, background checks, and tools for monitoring and oversight. 

NASHVILLE—Most Americans say they find their identity in relationships and achievements, according to a new study.

LifeWay Research asked more than 1,000 Americans about their sense of identity and what matters most about themselves.

Few Americans say religion in general or faith in Christ specifically is at the forefront of their identity.

Who do you think you are?

Researchers asked the open-ended question, “When you think about who you are, what are the first three things that come to mind?” Only 8 percent say Christian. Fewer say religious/spiritual (2 percent), child of God (2 percent) or blessed (1 percent).

More Americans mention being a parent (25 percent), intelligent (12 percent), their job (11 percent), compassionate (11 percent), husband (10 percent), kind (10 percent), trustworthy (10 percent), wife (8 percent), friend (8 percent), hardworking (8 percent) and honest (8 percent).

Most characteristics volunteered were positive or merely factual. However, some Americans chose potentially negative traits as one of the first things that came to mind about themselves, such as lonely (4 percent), anxious (2 percent), overweight (1 percent), angry (1 percent), bored (1 percent) or poor (less than 1 percent).

“There is no single lens or identifier Americans use to think of themselves,” said Scott McConnell, executive director of LifeWay Research. “Ironically, that means the personal identity people have or seek may not be what others see in them.”

What is most important to your identity?

When given a list of potential facets that could be “very important” to their identity, most respondents point to their role in their family (73 percent) and the good they do (57 percent). Around half say what they have achieved (51 percent) and their role as friend (49 percent) is vital to their identity.

Fewer choose their interests or hobbies (44 percent), what they have endured (39 percent), their religious faith (37 percent), their talents (35 percent), their job (32 percent) or their education (29 percent).

Even fewer point to their country of birth (26 percent), political views (18 percent), looks (17 percent), ethnic group (16 percent), sexuality (12 percent) or favorite sports team (7 percent) as a very important part of their identity.

When asked to choose the most important part of their identity, Americans are most likely to say their familial role (44 percent) is top among those characteristics that are very important.

Around one in six (18 percent) name religious faith as the most important part of their identity. For 10 percent of Americans, the good they do is most vital. Fewer than one in 10 chose any of the other options.

Identity and behavior

The LifeWay Research survey also found Americans evenly split on the relationship between identity and behavior.

When asked which statement best described their opinion, 42 percent say, “What I do determines who I am,” and 42 percent say, “Who I am determines what I do.” Around one in seven (15 percent) aren’t sure.

“These two equally common perspectives on life have very different assumptions,” McConnell said. “Working to achieve a reputation presupposes you have less value unless you do. Seeking to genuinely live who you are assumes you had value from the start.”

LifeWay Research conducted the study September 21-23, 2018. Analysts used sample stratification and base weights for gender, age, race/ethnicity, region, metro/non-metro, home ownership, education and income to reflect the most recent U.S. Census data.

The completed sample is 1,010 surveys, providing 95 percent confidence that the sampling error does not exceed plus or minus 3.1 percentage points. Margins of error are higher in sub-groups.

NASHVILLE, Tenn.—New Hispanic churches planted in the United States see similar patterns of attendance growth and conversions as other church plants despite having a fraction of the financial support and training.

The growth also occurs even as congregations face additional complications from the immigration status of members and leaders.

LifeWay Research surveyed leaders from more than 200 new Hispanic churches from 14 Protestant denominations and discovered most of the pastors and members were born outside of the United States.

Immigration status

Among the lead pastors of these churches, 94 percent are Hispanic and 80 percent are first-generation immigrants. Around one in 12 (8 percent) says he or she was born in the United States, but one or both parents were born elsewhere, and 12 percent say both they and their parents were born in the United States.

One pastor in four (25 percent) says some of their church leaders have undocumented status. Around two in three (64 percent) say none of their church leaders have undocumented status, and 11 percent prefer not to answer.

Within the churches, pastors estimate 89 percent of their congregation is Hispanic or Latino. Two-thirds (66 percent) were born outside of the United States, while 22 percent are second-generation immigrants and 12 percent are third generation.

Pastors say most of their congregation are citizens with permanent legal status (68 percent), while they estimate 21 percent of those in their church have undocumented status and 11 percent have temporary legal status.

Two-thirds of new Hispanic church works (64 percent) conduct their services completely in Spanish. And three-fourths (73 percent) say they have no plans to change the language or languages used in their church.

The new Hispanic congregations are, in large part, middle-aged, with 40 percent being 30 to 49 years old. Around one in five (21 percent) in the church are under 18, 16 percent are 18 to 29, and 23 percent are 50 and older.

“While most of the leaders of these churches are first-generation immigrants themselves, most have been in the area their church serves for 10 years or more,” said Scott McConnell, executive director of LifeWay Research.

Similar growth with fewer resources

As with most other church plants, new Hispanic church works see exponential growth during the first few years. The average attendance in the church’s first year is 31. That climbs to 42 by the second year, 53 in year three, 69 in the fourth year and 81 after the fifth.

While those numbers are smaller than other church plants, they have similar growth trajectories. A similar 2015 LifeWay Research study of 843 Protestant church plants found the average new church began with 51 people in weekly worship attendance and grew to 146 by the fifth year.

The same is true for the number of conversions. In the first year, Hispanic church leaders say their church saw 10 first-time commitments to Jesus. That climbed to 13 in the second year and 15 in years three and four.

Among all church plants in the 2015 study, an average church saw 11 conversions in the first year, 14 in the second, 18 in the third and 17 in year four.

Similarly to all church plants, around 4 in 10 attendees in new Hispanic works are completely unchurched or have been for many years. However, Hispanic churches are reaching a higher percentage of those who are completely unchurched (26 percent to 18 percent).

“Though new Hispanic church works start out smaller, they are more evangelistically effective per person,” McConnell said.

n order to start their church, 60 percent of pastors of new Hispanic works say they received funding from their denomination, compared to 72 percent of all church plants.

Fewer Hispanic church starts say they receive funding from a sponsoring congregation (45 percent to 56 percent).

In total, Hispanic new church work pastors say they receive an average of less than $13,000 in their first year from outside sources, which drops to less than $8,000 in the fifth year. By comparison, overall, church plants average more than $43,000 of outside funding in their first year. Even by their fifth year, the average church plant receives more money from others ($15,409) than the new Hispanic work receives its first year.

Similarly, new Hispanic churches receive, on average, $13,617 from church members and attendees in their first year. That climbs to $33,782 by year four, which is less than what the average church plant collects from attendees in their first year ($46,191).

Few church planters receive specialized training

Fewer than a third of Hispanic church plants have received church starting training that specifically incorporates the dynamics of a Hispanic/Latino context.

“Raising funds from individual donors may include cross-cultural challenges,” McConnell said. “But there is no valid justification for the funding inequities Hispanic church starts experience especially at the denominational level.”

Among the 61 percent of Hispanic church starts with a sponsoring church, however, they are more likely than all church plants with a sponsoring church to say they received support like using a church building, having the sponsoring church’s pastor preach occasionally, helping with administrative needs, and providing training.

Pastors of new Hispanic works are less likely to receive training from their denomination and less likely to have advanced schooling.

Among church planters overall, 42 percent have a graduate degree, while 6 percent have a high school diploma at most. For pastors at new Hispanic works, 24 percent have a graduate degree, and 19 percent have a high school diploma or less.

New Hispanic work pastors may have less education, but they tend to have more life experience.

The average age of a new Hispanic work pastor is 49 years old, while more than a third (37 percent) are under 45. Among church planters overall, 62 percent planted before age 45, including 31 percent who planted under age 35.

“So far, the development of young Hispanic church starters is lagging far behind that of other ethnicities. And it is not due to a lack of young people in church,” McConnell said.

Evangelism and prayer

New Hispanic work pastors overcame many of the resource deficits by placing a stronger emphasis on evangelism and prayer.

Two-thirds of Hispanic work pastors (67 percent) say they have continued to use evangelistic visitation for identifying church prospects after the launch of the church, while only 32 percent of church plants overall do the same.

Half of Hispanic new works (52 percent) continue to use door-to-door evangelism compared to 22 percent of church starts overall.

Since the beginning of the church, 79 percent of new Hispanic works provide evangelistic training for church members, while 50 percent of church plants overall do the same.

Hispanic works also are more likely to say they have an intentional weekly prayer meeting for members (78 percent to 53 percent).

“The effectiveness of Hispanic new church work evangelism is directly tied to these churches doing more outreach,” McConnell said.

LifeWay Research conducted the study March 15–June 26. The study was sponsored by Assemblies of God, Baptist Missionary Association of America, Converge, Evangelical Free Church of America, Evangelical Covenant Church, Mission to North America, North American Mission Board, Reformed Church in America, The Wesleyan Church, The Wesleyan Church West Michigan District, The United Methodist Church and Vineyard.

Members of the Church Planting Leadership Fellowship provided lists of Hispanic new church works. Each was invited to participate in the online survey. Leaders of 218 Hispanic new church works completed the survey.

New church works were defined as church starts, church mergers, revitalizations, restarts, Hispanic ministry within a non-Hispanic church, and new sites for an existing congregation.

NASHVILLE, Tenn.—Las nuevas plantaciones de las iglesias hispanas en los Estados Unidos ven patrones similares de crecimiento de asistencia y conversiones, como otras iglesias a pesar de tener una fracción del apoyo financiero y capacitación.

Incluso, el crecimiento también ocurre cuando las congregaciones enfrentan complicaciones adicionales por el estatus migratorio de los miembros y líderes.

LifeWay Research hizo una encuesta a líderes de más de 200 nuevas iglesias hispanas de 14 denominaciones protestantes y descubrió que la mayoría de los pastores y miembros nacieron fuera de los Estados Unidos.

Entre los pastores principales de estas iglesias, el 94 por ciento son hispanos y el 80 por ciento son inmigrantes de primera generación. Aproximadamente uno de cada 12 (8 por ciento) dice que él o ella nació en los Estados Unidos, pero uno o ambos padres nacieron en otro lugar, y el 12 por ciento dice que tanto ellos como sus padres nacieron en los Estados Unidos.

Un pastor de cada cuatro (25 por ciento) dice que algunos de los líderes de su iglesia tienen estatus indocumentado. Aproximadamente dos de cada tres (64 por ciento) dicen que ninguno de los líderes de su iglesia tiene estatus de indocumentado, y el 11 por ciento prefiere no responder.

Dentro de las iglesias, los pastores estiman que el 89 por ciento de su congregación es hispana o latina. Dos tercios (66 por ciento) nacieron fuera de los Estados Unidos, mientras que 22 por ciento son inmigrantes de segunda generación y 12 por ciento son tercera generación.

Los pastores dicen que la mayoría de sus congregaciones son ciudadanos con estatus legal permanente (68 por ciento), mientras que estiman que el 21 por ciento de los miembros de su iglesia tienen estatus indocumentado y 11 por ciento tienen estatus legal temporal.

Dos tercios de las nuevas obras de la iglesia hispana (64 por ciento) realizan sus servicios completamente en español. Y las tres cuartas partes (73 por ciento) dicen que no tienen planes de cambiar el idioma o los idiomas utilizados en su iglesia.

Las nuevas congregaciones hispanas son, en gran parte, de mediana edad, con un 40 por ciento de entre 30 y 49 años. Aproximadamente uno de cada cinco (21 por ciento) en la iglesia tiene menos de 18 años, 16 por ciento tiene entre 18 y 29 años, y 23 por ciento tiene 50 años o más.

“Aunque la mayoría de los líderes de estas iglesias son inmigrantes de primera generación, la mayoría han estado en el área donde su iglesia sirve durante 10 años o más”, dijo Scott McConnell, director ejecutivo de LifeWay Research.

Crecimiento similar con menos recursos

Al igual que con la mayoría de otras plantaciones de iglesias, las obras de nuevas iglesias hispanas ven un crecimiento exponencial durante los primeros años. El promedio de asistencia en el primer año de la iglesia es de 31. El número sube a 42 en el segundo año, 53 en el tercer año, 69 en el cuarto año y 81 después del quinto.

Aunque esos números son más pequeños que otras plantaciones de iglesia, tienen trayectorias de crecimiento similares. Un estudio similar de LifeWay Research de 2015 sobre 843 plantaciones de iglesias protestantes, encontró que el promedio de una nueva iglesia comenzó con 51 personas en asistencia semanal de culto y creció a 146 para el quinto año.

Lo mismo ocurre con el número de conversiones. En el primer año, los líderes de la iglesia hispana dicen que su iglesia vio 10 compromisos por primera vez con Jesús. Eso subió a 13 en el segundo año y 15 en los años tres y cuatro.

Entre todas las plantaciones de iglesias en el estudio de 2015, una iglesia promedio vio 11 conversiones en el primer año, 14 en el segundo, 18 en el tercero y 17 en el cuarto año.

Al igual que en todas las plantaciones de iglesias, alrededor de 4 de cada 10 asistentes a nuevas obras hispanas no pertenecen a ninguna iglesia o lo han estado durante muchos años. Sin embargo, las iglesias hispanas están alcanzando un porcentaje más alto de aquellos que están completamente sin iglesia (26 por ciento a 18 por ciento).

“Aunque las nuevas obras de la iglesia hispana comienzan siendo más pequeñas, son más eficaces para el evangelismo por persona,” dijo McConnell.                 |

Para comenzar su iglesia, el 60 por ciento de los pastores de nuevas obras hispanas dicen que recibieron fondos de su denominación, en comparación con el 72 por ciento de todas las plantaciones de iglesia.

Menos iglesias hispanas comienzan a decir que reciben fondos de una congregación patrocinadora (45 por ciento a 56 por ciento).

En total, los pastores hispanos que trabajan en nuevas iglesias dicen que reciben un promedio de menos de $ 13,000 en su primer año de fuentes externas, que se reduce a menos de $ 8,000 en el quinto año. En comparación, en general, las plantaciones de iglesias tienen un promedio de más de $ 43,000 de fondos externos en su primer año. Incluso en para su quinto año, la plantación promedio de iglesia recibe más dinero de otros ($ 15,409) de lo que el nuevo trabajo hispano recibe en su primer año.

De manera similar, las nuevas iglesias hispanas reciben, en promedio, $ 13,617 de los miembros de la iglesia y los asistentes en su primer año. Eso sube a $ 33,782 para el cuarto año, que es menos de lo que la plantación de la iglesia promedio recibe de los asistentes en su primer año ($ 46,191).

Menos de un tercio de las plantaciones de iglesias hispanas han recibido capacitación inicial de la iglesia que incorpora específicamente la dinámica de un contexto hispano / latino.

“Recaudar fondos de donantes individuales puede incluir desafíos interculturales,” dijo McConnell. “Pero no existe una justificación válida para las desigualdades de fondos que la iglesia hispana comienza a experimentar, especialmente a nivel denominacional.”

Entre el 61 por ciento de la iglesia hispana comienza con una iglesia patrocinadora, sin embargo, es más probable que todas las plantaciones de iglesias con una iglesia patrocinadora a decir que recibieron apoyo como usar un edificio de la iglesia, que el pastor de la iglesia patrocinadora predique ocasionalmente, ayudando con las necesidades administrativas y brindando capacitación.

Los pastores de nuevas obras hispanas tienen menos probabilidades de recibir capacitación de su denominación y menos probabilidades de tener una educación avanzada.

En general, entre los plantadores de iglesias, el 42 por ciento tiene un título universitario, mientras que el 6 por ciento tiene un diploma de escuela secundaria como máximo. Para los pastores de nuevas obras hispanas, el 24 por ciento tiene un título universitario y el 19 por ciento tiene un diploma de escuela secundaria o menos.

Los nuevos pastores hispanos pueden tener menos educación, pero tienden a tener más experiencia de vida.

La edad promedio de un nuevo pastor hispano de trabajo es de 49 años, mientras que más de un tercio (37 por ciento) tiene menos de 45 años. En general, entre los plantadores de iglesias, el 62 por ciento plantó antes de los 45 años, incluyendo el 31 por ciento de los que plantaron menores de 35 años.

“Hasta ahora, el desarrollo de jóvenes iniciadores de iglesias hispanas se está quedando muy por detrás de otras etnias. Y no se debe a la falta de jóvenes en la iglesia,” dijo McConnell.

Evangelismo y oración

Los nuevos pastores de trabajo hispanos superaron muchos de los déficits de recursos al poner un mayor énfasis en el evangelismo y la oración.

Dos tercios de los pastores de trabajo hispanos (67 por ciento) dicen que han seguido utilizando las visitas evangelísticas para identificar las perspectivas de la iglesia después de iniciar la iglesia, mientras que solo el 32 por ciento de las plantaciones de iglesias hacen lo mismo en general.

La mitad de las nuevas obras hispanas (52 por ciento) siguen utilizando el evangelismo puerta a puerta en comparación con el 22 por ciento de las plantaciones de iglesias en general.

Desde el comienzo de la iglesia, el 79 por ciento de las nuevas obras hispanas brindan capacitación evangelística para los miembros de la iglesia, mientras que el 50 por ciento de las plantaciones de iglesias hacen lo mismo en general.

Las obras hispanas también son más propensas a decir que tienen una reunión de oración semanal intencional para los miembros (78 por ciento a 53 por ciento).

“La efectividad del evangelismo hispano en el trabajo de la nueva iglesia está directamente vinculada a que estas iglesias están haciendo más alcance,” dijo McConnell.

LifeWay Research llevó a cabo el estudio del 15 de marzo al 26 de junio. El estudio fue patrocinado por Asambleas de Dios, Asociación Misionera Bautista de América, Converge, Iglesia Evangélica Libre de América, Iglesia del Pacto Evangélico, Misión a América del Norte, Junta de Misiones de América del Norte, Iglesia Reformada en Estados Unidos, la Iglesia Wesleyana, la Iglesia Wesleyana Distrito Oeste de Michigan, la Iglesia Metodista Unida y Vineyard.

Los miembros de Church Planting Leadership Fellowship proporcionaron listas de las nuevas obras de la iglesia hispana. Cada uno fue invitado a participar en la encuesta en línea. Líderes de 218 nuevas obras de la iglesia hispana completaron la encuesta.

Las nuevas obras de la iglesia se definieron como inicios de iglesias, fusiones de iglesias, revitalizaciones, reinicios, ministerio hispano dentro de una iglesia no hispana y nuevos sitios para una congregación existente.

DALLAS (RNS)—“Holy, Holy, Holy!” has been chosen in a March Madness-like tournament as “the greatest hymn of all time.”

The Hymn Society in the United States and Canada announced the winner on July 18, the last day of its annual conference in Dallas.

“Some matchups were real nail-biters, while in others one hymn blew its opposition out of the water!” reads a Thursday post on the society’s Facebook page. “Yesterday was the final round and we can safely say that the Greatest Hymn of All Time—as chosen by you—is: Holy, Holy Holy!!!”

More than 800 people, mostly members of the 1,200-member Hymn Society, voted on the society’s website, on Facebook and, in the last rounds, in person at the conference during the competition that featured brackets similar to the springtime NCAA basketball tradition.

Hymn experts said it was fitting, if not surprising, that “Holy, Holy, Holy!”—which trounced “Amazing Grace,” 70 percent to 30 percent in the second round—defeated its musical challengers.

‘Natural champion’

Christopher Phillips, author of the 2018 book The Hymnal: A Reading History, said “Holy, Holy, Holy!” is “something of a natural champion” among hymns of various eras.

“The words and music have a stately, majestic quality, something many worshippers want to associate with the traditional hymn repertoire,” he said.

Phillips, a professor at Lafayette College in Easton, Pennsylvania, added that the hymn’s tune by English clergyman John B. Dykes is one of the 19th century’s best. The words by Anglican bishop Reginald Heber, he said, “are an elegant way of affirming the basic belief in the Trinity that unites most Christian denominations regardless of other doctrinal differences.”

The hymn begins with the words “Holy, holy, holy! Lord God Almighty!” and ends with “God in three Persons, blessed Trinity!”

Eileen Guenther, church music professor at Washington’s Wesley Theological Seminary, said the society’s approach to the tournament, providing hymn titles from which to choose rather than asking people to list their favorites, means the winner is a barometer “with borders” on what enthusiasts consider the greatest one.

“I think what it really speaks to is our quest today for the past,” she said, adding that people may have voted for “Holy, Holy, Holy!” because they recalled singing it as children.

“So having a hymn of long-time history, deep roots probably makes sense for a questionnaire right now,” said Guenther. “And my guess is if that same questionnaire happened another time, that we would get an entirely different response.”

NASHVILLE, Tenn.—When it comes to trusting God, Protestant churchgoers exercise a great deal of faith in their daily lives—whether in difficult circumstances or when the unexplainable happens.

The 2019 Discipleship Pathway Assessment study from LifeWay found seven in 10 Protestant churchgoers (72 percent) disagree with the statement: “During difficult circumstances, I sometimes doubt that God loves me and will provide for my life,” with 50 percent strongly disagreeing.

Only 5 percent of Protestant churchgoers strongly agree they doubt God’s faithfulness in difficult circumstances, while 13 percent somewhat agree and 10 percent neither agree nor disagree.

The study identifies exercising faith as one of eight signposts that consistently show up in the lives of growing Christians.

Hispanics and African Americans are the two ethnic groups most likely to exercise faith in times of difficulty, with 55 percent of both groups strongly disagreeing with the statement: “During difficult circumstances, I sometimes doubt that God loves me and will provide for my life.”

Black Protestants (56 percent) and evangelical Protestants (51 percent) are more likely to strongly disagree than mainline Protestants (42 percent).

“The Bible says believers should expect various trials,” said Scott McConnell, executive director of LifeWay Research. “The question is how does a Christian actually respond. Half of churchgoers indicate that doubts about God sometimes arise for them during tough times.”

Trusting God with material possessions?

In addition to trusting God in difficult times, giving freely of one’s money and possessions is an indication of exercising faith in God.

Slightly more than a third of Protestant churchgoers (36 percent) strongly agree they make everything they own available to God, while a third somewhat agrees.

Around one in five neither agrees nor disagrees, while 10 percent disagree they make their possessions available to God.

Researchers found significant statistical differences when it comes to gender, ethnicity, religious tradition and education. Females (39 percent) are more likely than males (32 percent) to strongly agree.

Hispanic (50 percent) and African American (46 percent) Protestant churchgoers are more likely to say they make everything they own available to God compared to 31 percent of both whites and other ethnicities.

Black Protestants (47 percent) and evangelical Protestants (38 percent) are more likely to strongly agree than mainline Protestants (22 percent). And those with a high school diploma or less (45 percent) are more likely to strongly agree their possessions are available for God to use than those with more education.

“Where one finds their financial security is an important part of faith in God,” McConnell said. “Overall, most churchgoers give God control of their finances, but two-thirds indicate it is not complete control.”

Can God really change lives?

The study also found Protestant churchgoers are fairly certain God can work in and change people’s lives. Around seven in 10 (73 percent) disagree with the statement, “I sometimes doubt that God can change the lives of non-Christians I know,” while 50 percent strongly disagree.

Eleven percent neither agree nor disagree, while 17 percent doubt God’s ability to change the lives of the non-Christians they know.

Women are more confident God can change the lives of others. Slightly more than half (53 percent) strongly indicate God can change the lives of non-Christians they know compared to 46 percent of males.

African Americans (60 percent) are the ethnicity most likely to strongly assert God can change the lives of non-Christians. Black Protestants (58 percent) and evangelical Protestants (52 percent) are more likely to strongly indicate they trust in God to change lives than mainline Protestants (35 percent).

Those aged 50-64 (55 percent) and 35-49 (52 percent) are more likely to express strong confidence that God can change the lives of non-Christians they know compared to Protestant churchgoers aged 18-34 (42 percent).

“In a post-Christian American culture, churchgoers should have contact with an increasing number of non-Christians,” McConnell said. “But if churchgoers don’t trust that God can help others experience the same transformation they’ve experienced, then there is room for increasing faith.”

What about when the unexplainable happens?

Few Protestant churchgoers doubt God’s involvement in their lives when the unexplainable happens, according to the study. Fourteen percent say they “typically doubt God is involved when things happen in their lives they can’t explain.” About seven in 10 disagree (71 percent), with 44 percent strongly disagreeing.

Females are more likely to strongly disagree they doubt God’s involvement when the unexplainable happens than males (47 percent vs. 40 percent).

Protestant churchgoers in the South (47 percent) are more likely to strongly disagree than those living in the Northeast (38 percent) and Midwest (40 percent).

“One of Jesus’ most frequent rebukes of his followers was how small their faith was,” McConnell said. “It’s not that churchgoers have no faith, but many have room for growth.”

The online survey of 2,500 Protestant churchgoers was conducted Jan. 14–29, 2019. Researchers screened respondents to include those who identified as Protestant or non-denominational and attend religious services at least once a month. Analysts applied quotas and slight weights to balance gender, age, region, ethnicity, income and denominational affiliation. The completed sample is 2,500 surveys, providing 95 percent confidence that the sampling error does not exceed plus or minus 2 percent. Margins of error are higher in sub-groups.

WASHINGTON (RNS)—Four months after March Madness, hymn lovers are awaiting the outcome of a different kind of tournament that will answer this question: “What’s the greatest hymn of all time?”

Will it be “Holy, Holy, Holy!”? Or how about “How Great Thou Art”?

Or one of six others in the Elite Eight that were announced July 2?

The Hymn Society in the United States and Canada decided to use the tournament as a way to draw attention to the music that fills church sanctuaries every weekend. Its contest, where enthusiasts have voted since May on its website and on Facebook, was inspired by a Catholic podcast, “Open Your Hymnal,” which had a spring tournament focused specifically on hymn tunes.

This contest focuses on both the texts and the tunes of beloved hymns.

Consider it a ‘teaching moment’

Brian Hehn, director of the hymn society’s Center for Congregational Song, said the tournament has been a kind of “teaching moment” that allowed the society’s members to have some fun and helped the uninitiated to learn that there are a variety of hymn styles.

Hymns were divided into different divisions, each with eight entries.

“Holy, Holy, Holy!” was the No. 1 seed and “O for a Thousand Tongues” was No. 8 in the strophic division, which features hymns with a different text in each stanza and no refrain.

The top-seeded song in the refrain division was “When Peace, Like a River,” known best for the repeated phrase, “It is well with my soul.”

Another division includes chants (such as “O Come, O Come, Emanuel”) and cyclical songs (like South African hymn “Siyahamba”).

The last of the divisions, in which “In Christ Alone” was the No. 2 seed, features a grab bag of choices from hymn society staffers along with employees of Christian Copyright Licensing International, which focuses mainly on contemporary worship songs.

What? Amazing Grace didn’t make the cut?

Like March Madness, the hymn tournament has included some early upsets. For Hehn, it was amazing that “Amazing Grace” was in that number.

“Because it’s such a staple in pretty much every tradition’s song repertoire, it’s surprising that ‘Amazing Grace’ didn’t make it into at least the semifinals,” he said.

“It made it to only the second round,” said Hehn, where it was defeated by “Holy, Holy, Holy!”

The hymns were ranked, or seeded, in four divisions based on their popularity in resources such as Hymnary.org, the top 100 list of CCLI and the National Association of Pastoral Musicians’ list of “Songs That Every American Catholic Should Know.”

“When Peace, Like a River” trounced “Leaning on the Everlasting Arms” with a 77 percent to 23 percent vote in the first round but was then defeated in a 58 percent to 42 percent vote by “O Come, All Ye Faithful.” That Christmas hymn is now up against “My Hope Is Built/On Christ the Solid Rock,” which soundly defeated “Here I Am, Lord” in a 62 percent to 38 percent tally.

Advancing to the Elite Eight

The Elite Eight are: “Holy, Holy, Holy!”; “Be Thou My Vision”; “O Come, All Ye Faithful”; “My Hope Is Built/On Christ the Solid Rock”; “O Come, O Come, Emmanuel”; “Of the Father’s Love Begotten”; “Holy God, We Praise Your Name”; and “How Great Thou Art.”

The tournament is fueled by votes from more than 800 people, most of whom Hehn said are affiliated with the 1,200-member society, including church music professors, hymn writers, other musicians and pastors.

The final rounds will play out when about 250 hymn enthusiasts gather in Dallas for their annual conference in mid-July. Voting in person and via Facebook will continue during three more rounds there and Hehn plans to announce the winner on July 18.

Anyone who submitted a bracket to the society with the correct winner before the voting started will win bragging rights — and a free membership for the next year.

NASHVILLE, Tenn.—Among Protestant churchgoers, only a third spend time reading the Bible every day.

The 2019 Discipleship Pathway Assessment study from Nashville-based LifeWay Research found those who regularly attend Protestant churches are inconsistent in their reading and thinking about Scripture. The study identifies Bible engagement as one of eight signposts that consistently show up in the lives of growing Christians.

“This research asked churchgoers about many biblical characteristics to see which actions, beliefs and desires are present in the lives of followers of Christ,” said Scott McConnell, executive director of LifeWay Research. “Among them, Bible reading was one of the most predictive of spiritual maturity.”

A third of Americans who attend a Protestant church regularly (32 percent) say they read the Bible personally every day. A little more than a quarter (27 percent) say they read it a few times a week.

Fewer say they only read it once a week (12 percent), a few times a month (11 percent) or once a month (5 percent). Close to one in eight (12 percent) admit they rarely or never read the Bible.

A 2016 LifeWay Research study found one in five Americans said they had read all of the Bible at least once. However, more than half said they have read little or none of it.

Differences by age, geography and ethnicity

In the latest study, churchgoers aged 50 to 64 are more likely to say they read the Bible every day (35 percent) than adults under 50 (30 percent).

Churchgoers in the western U.S. (37 percent) are more likely to be everyday Bible readers than those in the Midwest (31 percent) or South (31 percent).

Hispanics are the ethnic group most likely to say they read Scripture every day (40 percent).

Those who attend church four times a month or more (34 percent) are more likely to read every day than those who attend less frequently (27 percent).

Evangelical Protestants (36 percent) and black Protestants (30 percent) are also more likely than mainline Protestants (20 percent) to say they read Scripture every day.

“Jesus’ prayer for his followers was that they would be sanctified by the truth of God’s Word,” McConnell said. “It’s not surprising that the lives of those who spend time reading the Bible look more like Christ.”

Bible reading has far-reaching effects

In a 2016 study of churchgoing Protestant parents, LifeWay Research found regular Bible reading as a child was the biggest factor in predicting the spiritual health of young adults.

The latest survey finds Bible reading as an adult has similar far-reaching effects.

LifeWay Research asked churchgoers if they think about biblical truths throughout the day and if they miss time with God if they go several days without reading the Bible. Responses to those questions are closely tied to how regularly churchgoers read the Bible.

When asked if they find themselves thinking about biblical truths throughout the day, 32 percent of Protestant churchgoers strongly agree. In total, almost seven in 10 at least somewhat agree (69 percent).

Twelve percent disagree and 20 percent aren’t sure.

Women (33 percent) are more likely than men (29 percent) to agree strongly.

Churchgoers 65 and older (27 percent) are the age demographic least likely to agree strongly, while Hispanics (52 percent) are the ethnic group most likely to agree strongly.

Evangelical Protestants (35 percent) and black Protestants (33 percent) are more likely than mainline Protestants (18 percent) to agree strongly.

Among those Protestant churchgoers who say they read the Bible every day, 51 percent say they find themselves thinking about biblical truths during the day.

For those who read the Bible a few times a week, 32 percent say the same. That falls to 20 percent of those who read Scripture once a week to a few times a month and 9 percent of those who read it once a month or less.

“This is a case in which the action of reading the Bible influences one’s thoughts,” McConnell said. “This mindfulness on God’s truths has additional benefits of influencing other actions and speech.”

Do you miss spending time with God?

A third of Protestant churchgoers (33 percent) strongly agree they desperately miss the time with God if they go several days without reading the Bible. Almost three in five at least somewhat agree (58 percent).

Around one in five disagree (20 percent) and 22 percent neither agree nor disagree.

Women (36 percent) are more likely to agree strongly than men (30 percent). Hispanic churchgoers (44 percent) are more likely to agree strongly than African American (36 percent) and white churchgoers (31 percent).

Those 65 and older are the least likely age group to agree strongly they miss the time with God when they go several days without reading the Bible (27 percent).

Evangelical Protestants (38 percent) and black Protestants (33 percent) are more likely to agree strongly than mainline Protestants (19 percent).

The more regular the Bible reading habit, the more likely churchgoers are to say they miss that time with God.

Among Protestant churchgoers who read the Bible every day, 65 percent strongly agree. That number is cut in half among those who read Scripture a few times a week (32 percent). It continues to decline among those who read it once a week or a few times a month (13 percent) and among those who read it once a month or less (6 percent).

“One indication that reading God’s word is beneficial is how much readers miss it after not reading for a few days,” McConnell said. “This fits with the Bible’s own description of itself as being ‘living and effective.’”

The online survey of 2,500 Protestant churchgoers was conducted Jan. 14–29, 2019. Respondents were screened to include those who identified as Protestant or non-denominational and attend religious services at least once a month. Analysts used quotas and slight weights to balance gender, age, region, ethnicity, income and denominational affiliation. The completed sample is 2,500 surveys, providing 95 percent confidence that the sampling error does not exceed plus or minus 2 percent. Margins of error are higher in sub-groups.

WASHINGTON (RNS)—Fifty percent of practicing Christians in the United States say the history of American slavery continues to significantly affect the African American community today, a Barna study shows.

A slightly smaller percentage of the general population of U.S. adults surveyed (46 percent) agrees that, almost 400 years after slaves were brought to Jamestown, Va., there remains a “significant impact on the African American community.”

A bit more than a quarter of both practicing Christians and the general population (28 percent) say our society has moved past the history of slavery.

Barna, a nonpartisan for-profit research firm, defined practicing Christians as people who identified themselves as Christians, who said they attended a worship service in the past month, and said their faith is very important in their lives. The findings are included in a new report, “Where Do We Go from Here?”

Sixteen percent of practicing Christians responded to the question about slavery by saying they were unsure, compared to 18 percent of Americans overall. Seven percent of practicing Christians said they had not considered the issue, compared to 9 percent of the general population.

Generational and racial differences noted

The study also showed sharp differences in views across racial and generational lines. While 79 percent of black practicing Christians agree that slavery’s effects continue today, 42 percent of white practicing Christians share that view.

Conversely, 34 percent of white practicing Christians say society has moved beyond the history of slavery, while only 9 percent of black practicing Christians say they hold that view.

Millennials, defined in the survey as individuals born from 1984 to 1998, were the group most likely to agree there are continuing effects of slavery, with 65 percent saying so. The findings for older groups with similar views were as follows: Generation X (born 1965 to 1983)—55 percent; Boomers (born 1946 to 1964)—40 percent; Elders (born before 1946)—41 percent.

Barna’s report included reflections from scholars and faith leaders about how Christians can move ahead in addressing racism.

“Churches need to preach on racial issues and return to preach on them again and again,” said Mark E. Strong, a lead pastor of Life Change Church in Portland, Ore., in a statement in a summary of the report.

“This is part of spiritual formation, and like other formation issues—prayer, discipleship, generosity—it demands emphasis and regular, strong teaching.”

The study, conducted with The Reimagine Group, which produces resources aimed at improving churches, is based on online surveys of 1,007 U.S. adults and 1,502 practicing adult Christians. The surveys, conducted between April and August 2018, have a margin of error of plus or minus 2.9 percent for the general population and plus or minus 2.3 percent for practicing Christians.

NASHVILLE, Tenn.—Spiritual topics aren’t a part of regular conversations with fellow believers for many Protestant churchgoers, but most seem at least somewhat confident others know they’re a Christian.

The 2019 Discipleship Pathway Assessment study from Nashville-based LifeWay Research found those who regularly attend Protestant churches are split on how visible and pervasive their faith is in their daily lives. The study identifies living an unashamed life as one of eight signposts that consistently show up in the lives of growing Christians.

‘Bring it up in conversation’

“In an increasingly secular culture, fewer people assume you are a Christian,” said Scott McConnell, executive director of LifeWay Research. “Disciples now must decide if their identity in Christ is important enough to them to bring up in conversations.”

Fifteen percent of Protestant churchgoers strongly assert that matters of faith are a part of their regular conversations with fellow believers.

Four out of 10 (39 percent) disagreed with the statement: “Spiritual matters do not tend to come up as a normal part of my daily conversations with other Christians.”

Around one quarter (26 percent) aren’t sure, while more than one-third (35 percent) agree that when they talk with other Christians, religious issues don’t usually come up.

Females (17 percent) are more likely than males (11 percent) to strongly indicate they regularly have conversations with other Christians about spiritual matters.

Hispanics (19 percent) and African Americans (18 percent) are more likely than whites (13 percent) to strongly affirm faith issues come up in their daily conversations with other Christians.

Evangelical Protestants (17 percent) and black Protestants (15 percent) are also more likely than mainline Protestants (7 percent).

The youngest adult churchgoers (ages 18-34) are the least likely to strongly indicate spiritual matters are topics of daily conversations with other Christians (9 percent).

“It is striking that so many Protestant churchgoers don’t talk to each other about the very thing that is supposed to unite them,” said McConnell. “And the younger generation either did not observe it growing up, or it was not done in a way they want to emulate.”

They will know we are Christians … how?

Most Protestant churchgoers say others know they are Christians, but fewer are very confident in that perception.

Almost two-thirds of Christians (62 percent) disagree with the statement, “Many people who know me are not aware I am a Christian,” while more than a third (36 percent) strongly disagree. Two in 10 agree and 18 percent neither agree nor disagree.

Women are more confident that others know of their faith. More than two in five females (42 percent) strongly indicate people who know them are aware they are a Christian compared to 27 percent of males.

African Americans (44 percent) are the ethnicity most likely to express strong confidence in others knowing of their faith.

Black Protestants (41 percent) and evangelical Protestants (37 percent) are more likely than mainline Protestants (26 percent) to strongly indicate those who know them know about their being a Christian.

“Far more people identify as a Christian on a survey than they do among their acquaintances,” McConnell said. “One in five churchgoers is missing the truth found in Matthew 10:32 that acknowledging Jesus before men is tied to whether Jesus will acknowledge us before his Father.”

Where does God fit?

Most Protestant churchgoers believe God is relevant to every part of their life and identity.

Two-thirds (66 percent) disagree with the statement, “Many aspects of who I am have nothing to do with God,” with 44 percent strongly disagreeing.

Fewer than one in five aren’t sure (18 percent). Similar numbers agree (16 percent).

Half of female churchgoers (51 percent) strongly disagree many aspects of who they are have nothing to do with God compared to 35 percent of males.

African American churchgoers (56 percent) and churchgoers living in the South (49 percent) are some of the most likely to strongly disagree.

Black Protestants (54 percent) and evangelical Protestants (46 percent) are more likely to strongly disagree than mainline Protestants (29 percent).

Younger churchgoers (ages 18-34) are the least likely to strongly disagree (34 percent).

“While most churchgoers avoid compartmentalizing their faith, it can be challenging to walk with God in every area of life,” McConnell said. “The majority of churchgoers indicate there are more aspects of who they are that can be better connected to God.”

The online survey of 2,500 Protestant churchgoers was conducted Jan. 14–29, 2019. Researchers screened respondents to include those who identified as Protestant or non-denominational and attend religious services at least once a month. Analysts used quotas and slight weights to balance gender, age, region, ethnicity, income and denominational affiliation. The completed sample is 2,500 surveys, providing 95 percent confidence the sampling error does not exceed plus or minus 2 percent. Margins of error are higher in sub-groups.