Four views of God
Froese and Bader's research wound up defining four ways in which Americans see God:
•The Authoritative God. When conservatives Sarah Palin orGlenn Beck proclaim that America will lose God's favor unless we get right with him, they're rallying believers in what Froese and Bader call an Authoritative God, one engaged in history and meting out harsh punishment to those who do not follow him. About 28% of the nation shares this view, according to Baylor's 2008 findings.
"They divide the world by good and evil and appeal to people who are worried, concerned and scared," Froese says. "They respond to a powerful God guiding this country, and if we don't explicitly talk about (that) God, then we have the wrong God or no God at all."
•The Benevolent God. When President Obama says he is driven to live out his Christian faith in public service, or political satirist Stephen Colbert mentions God while testifying to Congress in favor of changing immigration laws, they're speaking of what the Baylor researchers call a Benevolent God. This God is engaged in our world and loves and supports us in caring for others, a vision shared by 22% of Americans, according to Baylor's findings.
"Rhetoric that talks about the righteous vs. the heathen doesn't appeal to them," Froese says. "Their God is a force for good who cares for all people, weeps at all conflicts and will comfort all."
Asked about the Baylor findings, Philip Yancey, author of What Good Is God?, says he moved from the Authoritative God of his youth — "a scowling, super-policeman in the sky, waiting to smash someone having a good time" — to a "God like a doctor who has my best interest at heart, even if sometimes I don't like his diagnosis or prescriptions."
•The Critical God. The poor, the suffering and the exploited in this world often believe in a Critical God who keeps an eye on this world but delivers justice in the next, Bader says.
Bader says this view of God — held by 21% of Americans — was reflected in a sermon at a working-class neighborhood church the researchers visited in Rifle, Colo., in 2008. Pastor Del Whittington's theme at Open Door Church was " 'Wait until heaven, and accounts will be settled.' "
Bader says Whittington described how " 'our cars that are breaking down here will be chariots in heaven. Our empty bank accounts will be storehouses with the Lord.' "
•The Distant God. Though about 5% of Americans are atheists or agnostics, Baylor found that nearly one in four (24%) see a Distant God that booted up the universe, then left humanity alone.
This doesn't mean that such people have no religion. It's the dominant view of Jews and other followers of world religions and philosophies such as Buddhism or Hinduism, the Baylor research finds.
Rabbi Jamie Korngold of Boulder, Colo., took Baylor's God quiz and clicked with the Distant God view "that gives me more personal responsibility. There's no one that can fix things if I mess them up. God's not telling me what I should do," says Korngold. Her upcoming book, God Envy: A Rabbi's Confession, is subtitled, A Book for People Who Don't Believe God Can Intervene in Their Lives and Why Judaism Is Still Important.
Others who cite a Distant God identify more with the spiritual and speak of the unknowable God behind the creation of rainbows, mountains or elegant mathematical theorems, the Baylor writers found.
This distant view is nothing new. Benjamin Franklin once wrote that he could not imagine that a "Supremely Perfect" God cares a whit for "such an inconsiderable Nothing as Man."
The Baylor researchers' four views of God reveal a richness that denominational labels often don't capture. They found that Catholics and mainline Protestants are about evenly divided among all four views, leaning slightly toward a Benevolent God. More than half of white evangelicals identify with an Authoritative God; that view is shared by more than seven in 10 black evangelicals, they said.
How we see daily life and world events
How did we get to this multifaceted state? A three-night TV series starting Monday on PBS, God in America, examines our religious history, one rife with people contesting over visions of God.
It begins with the first Europeans arriving with visions of a New Eden and clashing immediately, first with Native Americans, then with each other.
Even in 1680, it was clear that "European religion would not survive unchanged" in America, says Boston University religion professor Stephen Prothero, one of the narrators for the series, created by Frontline and WGBH-TV Boston.
By the time of the Founding Fathers, "God was seen as a more distant deity, not someone who will row the boat across the Delaware for us," series producer Marilyn Mellowes says.
History is portrayed in the PBS series as waves of mini-dramas: challenges to religious order, the rise of concepts of political liberty, the establishment of First Amendment rights to freedom of speech and religion — and the fits and starts of working out what it means to be a nation without one state-sanctioned religion.
Each generation makes righteous claims for social justice, for God on their side in combat, for the truths they want to teach their kids, Mellowes says.
The PBS series finds today's fights over Muslim efforts to build mosques echoes past religious liberty struggles such as the fight in the 1770s by Baptists in Virginia to be free to preach, or the 1940s push by Catholics in New York to educate their children outside Protestant-run public schools.
When asked about Baylor's findings, Prothero says views of God are splintering, even though "Protestants had control of the culture right up into the 20th century. ... It shouldn't be surprising that the model now is more like a different God for every person. Baylor found four Gods; other researchers could have found eight or maybe 16."
Bader and Froese looked at themes, including:
•Morality. People with an Authoritative God are about three times more likely to say homosexuality is a choice, not an inborn trait, than those who see a Distant God — affecting their views on gay rights, particularly on marriage and adoption.
•Science. Those who see God as engaged in daily life (authoritative or benevolent) are nearly twice as likely as those whose God is critical or distant to say that God often performs miracles that defy the laws of nature.
•Money. "We are all values and pocketbook voters now," the Baylor sociologists write. "In general, your values reflect your God and your God reflects your pocketbook."
In research done at the height of the recession, the authors found "lower economic status is strongly related to the belief that God harshly judges and is angry with the world." This reflects a view that it is personal faith or faith-based action, not the government, that solves poverty, they write.
•Evil, war and natural disasters. Does God cause mayhem, allow it or have no role? "When we talked about Hurricane Katrina and 9/11, the Authoritative God type was most likely to think God had a hand, directly punishing us for society's sinful ways," Bader says.
But believers in a Benevolent God "will focus on a fireman who escaped, or the people who rebuild homes, or the divine providence of someone missing a flight that crashed on 9/11," Bader says.
To someone who sees a Distant God, the 9/11 terror attacksamounted to a sign of man's inhumanity, not God's action or judgment, Bader says. And they see a storm as just a storm.
Believers in a Critical God say whatever happens now, "God will have the last word," Bader says.
So how do our views of heaven differ?
Political scientists Robert Putnam of Harvard and David Campbell of Notre Dame address this in their new book, American Grace: How Religion Divides and Unites Us, also based on nationwide surveys.
They found unifying threads: Americans of every stripe overwhelmingly believe that all good people go to heaven, that many faiths contain truth and that religious diversity is good for the nation.
Putnam and Campbell's optimistic conclusion is that we are able to live with vast religious diversity because we are "enmeshed" in networks of people we care about — your Catholic aunt, your Methodist spouse, your spiritual-but-not-religious child and your evangelical neighbor.
The Baylor sociologists also see this.
"With our high level of religious freedom and pluralism," Froese says, "all kinds of views of God will do very well."
The national conversation about God, Bader says, is "much richer than showdowns between screaming evangelicals and screaming atheists. This is the way we tell the stories of the world around us."
(Note: I'm struck at how all of these titles for God, authoritative, benevolent, critical, and distant could accurately be attributed to the true God of the Bible. The problem often in our thinking is not that we don't think about God, we just don't think about Him rightly.)
Also, I am not necessarily agreeing with their definitions of the various "gods"; what they say is "authoritative" I might say is "holy", etc; not having looked at all the questions, I'm not sure. Again, just showing that the way you think about God is directly related to how you think about other things.
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, a preaching textbook now in multiple editions and many languages that has established him as one of the nation’s foremost teachers of homiletics.
" It seems to be a wonderful analysis of the benefits and opportunities facing a small congregation. The issue is that many small congregations look to mega churches for inspiration and ideas in ministry. O'Brien responds, "The trouble is, operating like a big church can undermine the inherent strengths of being small."
