Being Present as a Form of Healing: QIRC Reflection

Dialogue in the happening...
Dialogue in the happening…
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Vincentian Art Exhibit

I think I’m getting the hang of Quarterly Inter-Religious Celebrations (QIRC). This was my second QIRC on staff, and 4th or 5th QIRC overall, I believe. It was very different going from hosting to presenting on the evening’s theme, Healing A Wounded World Through Art, – I found the former to be significantly less challenging than the latter, which is stressful for obvious reasons. That said, I had a fantastic time.

One of the things that caught me off guard was how empowered I felt in my religious identity while speaking about it to others. In the past, I have been unwilling to identify with a specific tradition or faith because I had been unwilling to claim ownership over what I believed. I understand now that this is because I had been looking for the ‘perfect’ religion. Without ever realizing it (and, indeed, oftentimes hiding behind a mask of feigned ambivalence), I was hailing religions like cabs – only to leave each taxi the second that their route to my destination varied from the one I desired. ‘There’s got to be a cabbie that has thought about this route before, someone who knows exactly what it is that I should do,’ I thought to myself. Since then, I have come to understand that only I can chart this route, because only I have had my life of experiences. As a result, I’ve begun to take ownership over what I believe; love it even. And it seems as though now that I love what I believe, people are more interested in hearing me talk about it – and now that people want to hear what I have to say about Buddhism rather than what others have to say,  it is easier for me to find delight in my identity. I want to hear what I have to say. I suppose that is the healing that I will take from the QIRC as a whole.

Islamic Art Exhibit
Islamic Art Exhibit

I also couldn’t possibly write a reflection without commenting on Morgan Spears’ performance. God, what a stupendous, brave, and vulnerable piece of art. And how much more challenging and perfect could it have possibly been for our night’s theme? I had personally invited her to perform, but had no idea that her poem would be so personal and self-revolutionary. I think the most powerful part of the entire evening for me was when, after Morgan performed, she came over to my booth to thank me for asking her to be a part of the evening. She looked me in the eyes with an expression that said ‘sorry if that got out of hand…I kind of lost track of myself’, and I told her that she was incredible, and then she just smiled and we both laughed and hugged. She said that she was super nervous to open herself up the way she did, but I could see in her face how grounded and lucid the experience had left her feeling. Morgan’s performance, more than perhaps anything else at the QIRC, invited the audience to engage in radical transparency, heartfelt expression, and most importantly, the kind of listening that one can only learn by calling out for God and enduring the silence before Her/His reply.

Until next quarter!

Josh Graber ’14

“Meeting Minutes” – Interfaith Scholars Out For Dinner!

Interfaith Scholars Out For Dinner at Cozy Noodles near Cubs stadium!
Interfaith Scholars Out For Dinner at Cozy Noodles near Cubs stadium!

This past week, the DePaul Interfaith Scholars traded in their typical weekly meeting for a ‘Cozy’ dinner together. We ventured to Cozy Noodles a thai restaurant in the Wrigley neighborhood – just north of the DePaul Lincoln Park campus around the corner of the red-line Addison el-stop. The dinner was an opportunity for us as scholars to simply ‘hang out’ and be in good company. A casual atmosphere sparked segmented stories of each other’s lives: bits of our daily triumphs as well as pieces of family traditions.  I learned that I should not expect to see a Jewish man waiting at the end of the aisle at his wedding, but I might more likely find him walking down the aisle with his parents.

 

I don’t think that we always realize the fun facts, heartfelt stories, or shared experiences that we exchange with one another, in the passing of laid-back conversations. What can also slip by is the unintentional ‘ouches’, assumptions, and generalizations that can easily weave their way into chit-chat.  Even the dialogical training and insight of interfaith scholars can get away from us. We can easily forget challenges that come with intentionality and consciousness. But it is talking with friends – the time we spend listening, questioning and sharing – that shape the foundation for inter-religious dialogue we seek to foster.

 

Caelin Niehoff ’14

 

The Beauty of Sharing Thoughts

I hope that this blog post is brought to you in good health and spirits. Being a DePaul University student entitles one to have a seven-week break. With that being said, I was blessed and privileged to attend several spiritual and faith-based events, lectures, conferences, and a convention. Sometimes we can’t help but jot down the phrases and concepts that scholars throw at us. And surprisingly as I took a moment to look through my notes, I noticed that these quotes and phrases that were mentioned could relate to any person: religion, or no religion. Sometimes, I can’t help but wonder the impact my experience can have on another individual, below I share with you my many moments of inspiration.

“A beliver will never view the glass as half empty because he or she knows that the other half will be filled by God.”

“The Great, the King, if it wasn’t for You, we would not be here…”

“The heart constantly waivers and turns, and that is where the problem is.”

“The beauty is that God does not judge by outer appearance, he looks within.”

“A heart that has no desire to sin, but falls into sin without it intending it.”

“We fear everything else… as if our bosses are paying our salaries, we forget that we work for God and God pays our salaries.”

“Our reliance on placebo medicine far out weighs our reliance on God…”

“Sometimes religions make it a point that rituals are an end rather than a means.”

“Ignorance breeds fear!”

“Everyone has a form of spirituality whether it is formerly religious or some-other sort of spirituality…”

“Religious defamation exists, and free expression can be upsetting… but then ‘ethical people’ of religious and non-religious backgrounds will need to stand up for their fellow citizens and stand out against extremism.”

“Looking at the world in the eyes of the Hereafter is a vantage point which we all should take advantage of. Where did I come from? Why am I here?  Where will I go when I die?”

“You should stay here and stand up. But to stay here and to sit down is not an option.”

“A true leader is a servant of his people.”

“That which you have given away stays with you forever.”

“That which you give is your wealth and that which you leave behind is your inheritance.”

“Let us reflect on our relationship with God. Can we believe in God if we do not have a relationship with God?”

Happy New Year’s!

Dana Jabri ’15

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Quarterly Inter-Religious Celebration: “Healing a Wounded World Through Art”

I am excited to announce that next week DePaul’s University Ministry will be holding their Winter Quarterly Inter-Religious Celebration! After holding our Fall Quarter “QIRC” which revolved around the theme of restorative justice and engaging one’s faith through a service-based lens – I hope that this upcoming QIRC will allow for a space where conversations about restorative justice and art can be intertwined.

The DePaul Vincentian Society, state that “Through prayer and careful reflection on the current broken state of the US criminal justice system, Vincentians guided by the legacy of Frederic Ozanam should begin to see their role as change agents and implementers of restorative gospel values. Recognizing that the dignity of the human persons applies to both the victim and the offender.”

If you’re in the city please feel free to stop by and check out this event!

Follow us for live updates on twitter:  @dpu_interfaith

Follow us on Facebook: DePaul Interfaith

 

Many Blessings,

Dana Jabri’15

* Apologies for spelling error*
* Apologies for spelling error*

Byzantine Mosaics: Interfaith Experiences In Istanbul, Turkey

(Photograph taken by Caelin Niehoff at Church of Theotokos Pammakaristos; Fethiye Mosque)
(Photograph taken by Caelin Niehoff at Church of Theotokos Pammakaristos; Fethiye Mosque)

There is something inherently interreligious when a Roman Catholic finds herself under the dome of a 15th century Ottoman Mosque. There is something even more rousing when she studies Orthodox Christian mosaics IN a mosque just down the street from the first right down the street from the first mosque.

During the 2012 DePaul December intercession winter break, I had the opportunity to study abroad in Istanbul, Turkey. As a DePaul interfaith scholar, I was particularly interested in the city’s rich and multifaceted religious history. When one thinks about the city’s religious identity crusades, conquests, and conflict might initially come to mind. Given these stigmatisms I thought that the destruction of religious buildings would have been inevitable. I was surprised to learn that many Byzantine churches were not destroyed, but rather repurposed and preserved by the Ottomans after their conquest of Constantinople.

The only Byzantine churches of Istanbul that were not converted into mosques are St. Mary of the Mongols and Hagia Eirene. This means that many Turkish Muslims pray in structures initially built as Orthodox Christian churches. The Latin’s had, similarly, occupied Byzantine churches as Roman Catholics after the crusades.

Time has worn the exteriors of these mosques to expose their original Byzantine brick work: a beautiful yet skeletal façade. Hidden on the inside of several of these mosques is the vibrant glow of gold and precious gems constructed into elaborate mosaic icons.

How can this be? In the tradition of Islam the human figure is not to be portrayed in art. The Ottomans had decided to simply cover and plaster over these images. Subsequently, Muslims preserved over six hundred years-old of ancient Orthodox Christian mosaics and Latin Roman Catholic frescos.

The Church of Saint Savior in Chora and the church of Theotokos Pammakaristo show cases the exquisite mosaic masterpieces preserved by 15th century Ottomans. While Chora was once a mosque, it is now a museum. Pammakaristo, however, is still home to the Fethiye mosque. While observing the mosaics I admired the reality and privilege to witness this expression of religion through art: craftsmanship preserved in gold and fastened with the remnants of ancient, interreligious conscious. Yet in the present, I could feel the negotiation of space and the clear establishment of religious boundaries. The chapel hallway of mosaics accessible to the public was distinctly separated from the mosque itself. The exposition of these Byzantine mosaics not only reflected an interreligious encounter hundreds of years old, but also brought to light interreligious engagement (or perhaps lack thereof) in the present.

After entering the Chora museum, a fellow student asked our Turkish Armenian, Christian tour guide, “Do you wish that they hadn’t converted the churches into mosques?” He replied with a smile, “I believe that where there is life and light in a place of worship, it will breathe. It will live and it will last”. I think that admits the chaos that often comes with transitions of peoples and political powers, faith endures in creative and nuanced forms; giving life to the spiritual thirsts of each passing time period.

By: Caelin Niehoff

The Realities of El Salvador

ImageDuring the long winter break at DePaul, I took the opportunity to participate on a ten day service trip to El Salvador. These service trips are offered through University Ministry at DePaul and I went with fourteen other individuals.

El Salvador is a country located in Central America; it is filled with rich culture, history and great food! Its revolution lasted around ten years and during that time there were lots of missing people, lots of murders and lots of evil things going on. My group and I learned the realities of El Salvador. There were lots of massacres that occurred during the war, but the famous one is El Mozote. El Mozote happened on December 11, 1981 and nearly a thousand people were massacred, most being children. My group and I stood in the land where this happened. We went to many historical places in the country, but El Mozote really stuck with me.

Many Salvadorians have disappeared, some have been tortured and others have been killed because they are accused of being part of the guerillas. Where is God in the country? Oscar Romero, the archbishop of El Salvador was a timid man who slowly became the voice of the voiceless people. He became a strong figure who fought for justice. Unfortunately, Romero was assassinated in 1980 while he was celebrating mass. His death changed the people of the country; Romero quickly became symbolic because of his hard work and dedication to the common people, especially the poor. His legacy remains alive within the people and he is not forgotten.

After all the damage and suffering the people of El Salvador have gone through, they still smile. The people there are beyond amazing; they are very hospitable and welcomed everyone with open arms. They are glad and eager to share their story and experiences. They are letting their voices be heard. I see hope in the people. The youth of the country can make a different, it may sound cliché, but it’s true. As a Vincentian in Action, I come back home with a new perspective. I come back with lots of knowledge and stories to share with others. I will remain in solidarity with the people in El Salvador.

A part of me stayed in El Salvador. I had an incredible and unforgettable experience there and I will return – I promise.

By: Laura E. Mena

(If you are interested in participating or learning more about service immersion trips, please email Joyana Jacoby at jjacoby@depaul.edu.)

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Faith on the Hill: The Religious Diversity of the 113th Congress – Pew Forum on Religion

Faith on the Hill: The Religious Diversity of the 113th Congress – Pew Forum on Religion & Public Life

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ANALYSIS November 16, 2012

The newly elected, 113th Congress includes the first Buddhist to serve in the Senate, the first Hindu to serve in either chamber and the first member of Congress to describe her religion as “none,” continuing a gradual increase in religious diversity that mirrors trends in the country as a whole. While Congress remains majority Protestant, the institution is far less so today than it was 50 years ago, when nearly three-quarters of the members belonged to Protestant denominations.

Catholics have seen the biggest gains among the 530 seats in the new Congress that have been decided as of Nov. 16. So far, Catholics have picked up five seats, for a total of 161, raising their share to just over 30%.1 The biggest decline is among Jews, who have been elected to 32 seats (6%), seven fewer than in the 112th Congress, where Jews held 39 seats (7%).2 Mormons continue to hold 15 seats (about 3%), the same as in the previous Congress.

Protestants also appear likely to continue to occupy about the same proportion of seats (56%) as in the 112th Congress (57%). In addition, the Protestant share of each political party in the new Congress is about the same as in the 112th; roughly seven-in-ten Republicans are Protestants, compared with fewer than half of Democrats. However, the members elected for the first time in 2012 are less Protestant than the group first elected in 2010; 48% are Protestant, compared with 59% of those elected for the first time in 2010.

Protestants, Catholics and Jews each make up a greater percentage of the members of Congress than of all U.S. adults. The same is true for some sub-groups of Protestants, such as Episcopalians and Presbyterians. By contrast, Pentecostals are a much smaller percentage of Congress than of the general public. Due in part to electoral gains in recent years, Buddhists, Muslims and Hindus now are represented in Congress in closer proportion to their numbers in the U.S. adult population. But some small religious groups, such as Jehovah’s Witnesses, are not represented at all in Congress.

Perhaps the greatest disparity, however, is between the percentage of U.S. adults and the percentage of members of Congress who do not identify with any particular religion. About one-in-five U.S. adults describe themselves as atheist, agnostic or “nothing in particular” – a group sometimes collectively called the “nones.” But only one member of the new Congress, Kyrsten Sinema (D-Ariz.), is religiously unaffiliated, according to information gathered by CQ Roll Call. Sinema is the first member of Congress to publicly describe her religion as “none,” though 10 other members of the 113th Congress (about 2%) do not specify a religious affiliation, up from six members (about 1%) of the previous Congress.3 This is about the same as the percentage of U.S. adults in Pew Research Center surveys who say that they don’t know, or refuse to specify, their faith (about 2%).

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These are some of the findings from a new analysis by the Pew Research Center’s Forum on Religion & Public Life of congressional data compiled primarily by CQ Roll Call. The analysis compares the religious affiliations of members of the new Congress with Pew Research Center survey data on the U.S. public. CQ Roll Call gathered information on the religious affiliations of members of Congress through questionnaires and follow-up phone calls to members’ and candidates’ offices, and the Pew Forum supplemented this with additional research.

The religious diversity of the 113th congress

Congress’ First Hindu and Other Firsts

In January 2013, when the 113th Congress is sworn in, Hawaii Democrat Tulsi Gabbard will become the first Hindu in either the House of Representatives or the Senate.4 Gabbard, an Iraq War veteran who has served on the Honolulu City Council and in the Hawaii state legislature, will represent Hawaii’s 2nd congressional district. Gabbard will take over the seat held in the 112th Congress by Rep. Mazie K. Hirono (D), who on Nov. 6 became the first Buddhist elected to the Senate.

In 2006, Hirono and Rep. Hank Johnson (D-Ga.) became the first Buddhists to be elected to the House. Four years later, they were joined by a third Buddhist member, Colleen Hanabusa (D-Hawaii). Johnson and Hanabusa were re-elected to serve in the 113th Congress.

The first Muslim to serve in either the House or the Senate, Rep. Keith Ellison (D-Minn.), was elected in 2006. Rep. Andre Carson (D-Ind.) became the second Muslim in Congress when he won a special election in 2008. In 2012, Michigan Democrat Syed Taj lost his bid to become the third Muslim member of Congress. Ellison and Carson were re-elected.

Members of other small religious groups started serving in Congress more than a century ago. The first Jewish member arrived in 1845, when Lewis Charles Levin of the American Party began representing Pennsylvania in the House. The first Mormon in Congress, John Milton Bernhisel, began serving in 1851, after Utah was officially recognized as a territory. California Democrat Dalip Singh Saund, the first and so far only Sikh to serve in Congress, served three terms starting in 1957.

Rep. Pete Stark (D-Calif.), a Unitarian who joined Congress in 1973, became the first member of Congress to publicly declare, in 2007, that he does not believe in a Supreme Being. He lost his re-election bid in 2012.

The New, 113th Congress

Of the 530 members of the new Congress whose races have been decided as of Nov. 16, 299 are Protestant, which is about the same percentage (56%) as in the 112th Congress (57%) and higher than the share of Protestants in the U.S. adult population (48%). But the proportion of Protestants in Congress has been in gradual decline for decades, and the number elected this year may end up being lower than the number in the previous Congress (307), even if the difference in percentage terms is slight.

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There have been modest changes in congressional representation within Protestant denominational families. Most notably, in the new Congress the number of Baptists has increased by six and the number of Methodists has decreased by four. Nonetheless, these two groups remain the largest Protestant sub-groups, as in the 112th Congress. The percentage of Methodists is slightly higher in Congress (about 9%) than in the general public (around 6%); the reverse is true for Baptists (14% of Congress and roughly 17% of all adults). The next-largest Protestant groups are Presbyterians and Episcopalians; both are more than five percentage points more numerous in Congress than among the general population.5

Protestants who do not specify a particular denomination (58 members) also comprise a large proportion of Congress (11%). It is unclear what percentage of these unspecified Protestants are affiliated with nondenominational churches; just three members of the 113th Congress specify that they belong to nondenominational Protestant churches.

Meanwhile, the number of Catholics in the 113th Congress has risen to 161 (as of Nov. 16), up from 156 in the previously elected body. If Protestants are not counted together but as separate denominations, then Catholics are the largest religious group in the 113th Congress. They represent more than 30% of the members in the 113th, compared with 29% in the previous Congress. About a fifth of the U.S. adult population (22%) is Catholic.

The number of Jewish members of Congress decreased from 39 to 32. There are 10 Jewish senators and 22 Jewish members of the House of Representatives in the 113th Congress. Jews now make up 6% of Congress (down from 7% in the 112th Congress). But this is still about three times the Jewish share of the general population (2%).

The number of Mormons in the 113th Congress (15) is the same as in the 112th, and they are about as prevalent in Congress (almost 3%) as in the public at large (2%).

As previously mentioned, some other small religious groups are about as numerically well-represented on Capitol Hill as in the general population. Muslims account for less than 1% of the U.S. adult population and make up 0.4% of Congress. Similarly, Buddhists and Hindus (also less than 1% of the U.S. adult population) make up 0.6% and 0.2% of Congress, respectively. Orthodox Christians also make up less than 1% of U.S. adults and comprise 0.9% of Congress. There are no Jehovah’s Witnesses in Congress; the group has a relatively small presence (less than 1%) in the U.S. population as a whole.

Differences by Chamber

Several religious groups are represented in roughly equal proportions in both houses of Congress, including Methodists (9% in each) and Lutherans (4% in the House, 5% in the Senate).

However, a few religious groups continue to have lopsided representation in one chamber or the other. For example, Jews make up 10% of the new Senate but 5% of the House. Likewise, Mormons make up 7% of the Senate and 2% of the House. Presbyterians make up more than twice as much of the Senate as the House (16% vs. 6%). The share of Baptists, by contrast, is greater in the House (15%) than in the Senate (9%), as is the percentage of Episcopalians (8% vs. 4%).

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Differences by Party Affiliation

Overall, 48% of the members of the new Congress are Democrats, and 52% are Republicans.

Looking at the partisan breakdown of the various religious groups, Lutherans are divided 50%-50% between the parties. The other sizable Protestant groups (Baptists, Methodists, Presbyterians and Episcopalians) – as well as Protestants as a whole – have more Republicans than Democrats. The same is true for Mormons; 12 of the 15 Mormon members of the new Congress are Republicans. Catholics are slightly tilted toward the Democrats (57%-43%). Jewish members are mostly Democratic (97%); in fact, House Majority Leader Eric Cantor is the only Jewish Republican in Congress. The other non-Christian groups (Buddhists, Muslims and Hindus) are comprised exclusively of Democrats. All the members of Congress who did not specify a religion are also Democrats.

Looking at the religious breakdown of the political parties, 69% of congressional Republicans are Protestant, while fewer than half of Democrats (43%) belong to Protestant denominational families. (This includes newly elected independent Angus King of Maine, who has said he will caucus with Senate Democrats.) On the other hand, Catholics make up a greater share of Democratic members (36%) than they do of GOP members (25%). And while Jews make up 12% of all congressional Democrats (including one independent who generally caucuses with the Democrats, Sen. Bernie Sanders of Vermont), they account for less than 1% of congressional Republicans.

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First-Time Members

The 81 members who were elected for the first time in 2012 are less Protestant than the 112 first-time members elected in 2010. In the 112th Congress, about six-in-ten members of the congressional freshman class were Protestant (59%), but that figure dipped to less than 50% in the most recent election. The percentage of freshman members who are Baptist and Presbyterian also decreased (from 16% to 10% for Baptists and from 8% to 4% for Presbyterians).

Catholics comprise a higher percentage of first-time members (37%) than of incumbent members (29%). Likewise, unspecified Protestants make up a greater percentage of freshman members (19%) than of incumbents (10%).

The reverse is true for most other groups. About 3% of the first-time members are Jewish, compared with 7% of incumbents. Presbyterians also make up a somewhat larger share of incumbents (9%) than of freshman members (4%). Otherwise, there are relatively small differences in religious affiliation between first-time and incumbent members.

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Looking Back

In many ways, the changes in the religious makeup of Congress during the last half-century mirror broader changes in American society. Congress, like the nation as a whole, has become much less Protestant and more religiously diverse. The number of Protestants in Congress has dropped from three-quarters (75%) in 1961 to 56% today, which roughly tracks with broader religious demographic trends during this period. As recently as the 1980s, General Social Surveys found that about six-in-ten Americans identified themselves as Protestants. In aggregated surveys conducted by the Pew Research Center in 2012 and reported in the Pew Forum’s October 2012 report “‘Nones’ on the Rise,” the share of self-identified Protestants has dipped to just under half (48%).

Likewise, many of the major Protestant denominational families have lost ground in Congress in the past 50 years. Methodists, who made up nearly one-in-five members (18%) of the 87th Congress, which was seated in 1961, make up 9% of the 113th Congress. Some other Protestant denominational families also have seen a decline in their numerical representation in Congress. For example, Episcopalians have gone from 12% to 7% and Congregationalists from 5% to less than 1% during this period.

A few Protestant groups have fared somewhat better, however. From 1961 to today, the proportion of Baptists in Congress has increased slightly from 12% to 14%, and the Lutheran share has stayed roughly the same (around 4%).

Meanwhile, other religious groups have seen their share of congressional seats grow, in some cases dramatically. Catholics, for instance, have gone from 19% of the congressional membership in 1961 to 30% today. The percentage of Jewish members of Congress has risen from 2% in 1961 to 6% today.

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View a PDF listing the religious affiliation of each member of the 113th Congress.

This analysis was written by Tracy Miller, Editor, Pew Research Center’s Forum on Religion & Public Life.


Footnotes:

1 This analysis is based on the 530 races that have been called as of Nov. 16, 2012. It excludes four races in which votes are still being counted (Ariz.-02, Calif.-52, Fla.-18 and N.C.-07) as well as the race in Louisiana’s 3rd district, which will be decided in a Dec. 3 runoff. All the candidates in these races are either Protestant or Catholic. Because each additional seat represents just 0.2% of the full Congress, the percentage totals for Protestants and Catholics are unlikely to shift by more than one percentage point. (return to text)

2 The Jewish figures appear to be final because there are no Jewish candidates in the five races that have yet to be determined. (return to text)

3 Tammy Baldwin, a Democratic congresswoman from Wisconsin who was elected to the Senate in 2012, was described in a recent New York Times article as someone who “does not discuss her religiosity.” In response to queries from CQ Roll Call, Baldwin’s office has described her religion as “unspecified,” and she is included in this analysis among the 10 members who did not specify a religion. If, instead, Baldwin were counted with Sinema as unaffiliated (or “none”), they would comprise about 0.4% of the new Congress. This would still be well below the nearly 20% of all U.S. adults who say they are unaffiliated, based on aggregated data from surveys conducted by the Pew Research Center for the People & the Press in 2012 and reported in the Pew Forum’s October 2012 report, “‘Nones’ on the Rise.” (return to text)

4 Ami Bera, who was elected for the first time in 2012 to represent California’s 7th congressional district, was raised Hindu but now identifies as a Unitarian Universalist. He will be the only Unitarian Universalist in the 113th Congress. (return to text)

5 This analysis counts Christian Scientists as a Protestant denominational family in both the 112th and 113th Congresses because that is how they are counted in the Pew Research Center figures used for the general public. In previous Pew Forum analyses of the religious affiliations of the members of Congress, Christian Scientists were categorized as “Other Christians” because that is how they were counted in the general public numbers at that time.(return to text)

Photo Credit: © Wes Thompson/Corbis

THE PEW FORUM ON RELIGION AND PUBLIC LIFE