Ramadan

“You must have an inner life, everything must tend to that direction.  If you lack this, you lack everything.” — Vincent de Paul (Pujo, The Trailblazer, 252)

Muslims around the world are currently observing the lunar month of Ramadan, fasting dawn to sunset daily from food, drink, and intimate relations. They also attempt to fill these days with reflection, good deeds, and spending for good causes. Many gather each evening, including here at DePaul, for communal meals to break the fast, and for special extended nightly prayers. One of the primary purposes of such practices among Muslims, as well as those in many other spiritual traditions, is to break free from the routine of daily life. It is done to gain a renewed sense of gratitude for simple things like food and water, and a renewed sense of enthusiasm and confidence to take on the many individual and collective challenges they will face. Over the next several days and weeks, what are some ways that you can cultivate gratitude and passion in your life, and in your work?

 


Note: The translation used is from Pujo’s biography, which is not the official translation of Vincent’s statement

Comunidad Musulmana Ahmadia

By: Kunza Shakil

Living in an unfamiliar land for 10 weeks awakens a spiritual need that cannot be felt in any other way. Being Muslim in Mexico, a nation with a 97% Catholic population draws its own challenges. Your host family does not really know about Islam, Muslims, the Qu’ran, dietary restrictions and the daily prayers. It is all new to them and in a way, this is new to you too. In Chicago the vast majority of people who barely know anything about Islam at least have some idea about it but that is not the case here in Mérida. It is harder to explain your faith in another language that you are still learning but you do it anyway.

kunza1

My professor told me about a mosque he found as he was walking one day. I made it a point to visit that mosque at some point before the end of my trip. One Sunday afternoon I was walking downtown with a friend when I saw a woman with a headscarf. I immediately stopped and looked up the building where it read “Comunidad Musulmana Ahmadia” or “Ahmadiyya Muslim Community”. I went inside and looked around and the mosque itself was very simple. There was a small general lounging area for visitors, a musullah to pray, and the office of the director. I had so many questions.

I spoke with the director about the community center and discovered that it was only about two and a half years old. He told me that in the entire Yucatan area, there were only about 100 Muslims. Also, the Ahmadiyya sect in Islam is a fairly small number of people compared to the overall Muslim population in the world and so I was curious as to why Sunni or Shia community centers did not exist. This center in particular was focused on portraying Islam as a peaceful religion and countering the negative narrative that is often portrayed in the media. It was very different than the various Islamic efforts present in Chicago that are both catered to the Muslim and non-Muslim communities. Nevertheless, I think any footprint by a Muslim entity is a positive step in vocalizing the presence of Muslims even in Mexico.

I could not help but think that I was one of the 100 Muslims in the Yucatan Peninsula and that too for only 10 weeks. Although this community center was one that I could not connect to as much as those in Chicago, it still helped me feel a little more spiritually at home. I may be only one Muslim out of very few in this entire region but I still felt like a part of a global community. When surrounded by people of different faiths, it is easy for me to feel like an outsider, different, and forget about the connection I share with my Muslim brothers and sisters worldwide but the experience I had at the Comunidad Musulmana Ahmadia reminded me to never forget these connections no matter how few Muslims there are around me.

Vincentian Service Day brings students closer to community – News – The DePaulia – The student newspaper of DePaul University

 

DePaul students and faculty participated in DePaul’s annual“Vincentian Service Day” May 4, where students

Courtesy of Taj Simmons: DePaul students garden outside of the Zakat Chicago Community Center dur- ing Vincentian Service Day May 4. This is the 13th year the community service event has been held.
Courtesy of Taj Simmons:
DePaul students garden outside of the Zakat Chicago Community Center dur- ing Vincentian Service Day May 4. This is the 13th year the community service event has been held.

volunteer at sites across Chicago in a super-charged day of service. DePaul volunteers cheerfully flocked to McGrath Arena at 8 a.m. on Saturday where they partook in some interfaith prayers and were sent off to their respective service sites. The cheerful demeanor of all those present was derived from the knowledge of the good they were doing in their community.

 

DePaul’s Jewish Life coordinator, Matthew Charnay, took a moment to describe the idea behind Vincentian Service Day.

 

“It is something that staff and students look forward to all year. The chance to get out into the community and do work with your fellow classmates is such a positive experience,” said Charnay. “The ability to stand in solidarity with not only peers, but fellowChicagoans, people of faith and standing together as a community, not just a school community but a world community, is a highlight for the entire university.”

 

It seems that Charnay voiced exactly how DePaul students feel about this day. “(Vincentian Service Day) is important because it teaches DePaul students to look beyond themselves,” said Taj Simmons, DePaul junior andVSD team leader. “Too often in college we become self-absorbed and block out what’s going on all around us, and Vincentian Service Day really gives us a chance to go beyond what we know.”

 

Simmons also noted how much it has expanded over the years.

 

“It’s grown so much since I was a freshman. My first year, all of the service groups started inside of the (St. Vincent de Paul church) before leaving for their work. Going from that to the quad last year to McGrath Arena this year is just an amazing leap forward. I never thought there would be so many people dedicated to taking action to keep Chicago as glorious as it is, but now that I know there are, I can’t help but feel elated.”

 

Charnay echoed Simmons’ sentiment in regards to the day’s steady growth over the years. “We keep expanding the number of service sites that we visit and this year we even had students and families come to DePaul for activities.  It will only continue to grow. When you have such a great program and everyone involved can see the wealth of positivity and justice that is the end product, it makes it very easy to keep growing that program. I can only see it getting bigger in years to come.”

 

The community members who benefited from this day had positive things to say as well. Laila Muhammad, director of Zakat Chicago Community Center gushed about DePaul students who planted a vegetable garden at the community center. “The students were very helpful. The garden really brightened up the area,” said Muhammad. “It’s something that will continue to benefit the community. Last year when we had the garden, a boy had never had red lettuce before, but now he asks for it like candy. It can change a person’s life and encourage more nutritious eating.” In this way, one day of service can have lasting effects on a community.

 

“I think (the service day) is great,” said Muhammad. “I think that it shows DePaul’s understanding of the holistic approach to education. You can’t just teach in the classroom, you have to go out and experience life.”

 

That appears to be precisely what DePaul’s Vincentians in Action are hoping to achieve. Indeed, Charnay said “It is one thing to talk the talk, but when we give students the outlet to walk the walk of service, they have a chance to experience firsthand the mission that drives this university to new heights.  To take something theoretical (and) intellectual such as the ‘dignity of every human life’ and make it tangible, the lesson is better received, and it gives students time to reflect on their work.”

Vincentian Service Day brings students closer to community – News – The DePaulia – The student newspaper of DePaul University.

By Anne Malina

Published: Sunday, May 12, 2013

Updated: Sunday, May 12, 2013 20:05

 

Digital Story: Realities of El Salvador

So 5 months ago I went to El Salvador for a Service Immersion Trip. And once I returned, I wrote a small blog about my experience, “Realities of El Salvador.”

This quarter, I took a digital story class and we were asked to talk about something impactful. A digital story is a short film filled with photographs and audio. It is simple, easiy and to the point. With this assignment, of course my trip to El Salvador stuck out at me. It has definitely been a couple of months, but that experience is still with me. I hope you enjoy my work, and here is my digital story:

Digital Story: Laura Mena

Peace,

Laura E. Mena ’14

Spring Quarterly Interreligious Celebration: Life, Death, and Social Justice

Life, Death, and Social Justice

As the tragedy of the Boston Marathon bombings circulated around the news outlets, the DePaul University community stood shocked and worried. All of the faculty, staff, and students called their loved ones, and checked up on each other’s family and friends. Coincidentally, the Interfaith Scholars had been planning for their Spring Quarterly Interreligious Celebration with the theme revolving around, Life, Death, and Social Justice. The evening usually holds four significant segments. The first, is an opening prayer, which was held by DePaul Community Service Association, University Minister Rubén Álvarez, who asked the audience to center their minds, bodies, and spirits in order to be present. The second, is the opening introduction of the theme usually done by a short talk. The DePaul community was honored to have Sr. Helen Prejean talk about her interfaith experiences and the ways in which they effected the way she perceives life, death, and social justice. The third segment of the evening was composed of short-story performances and prayers by three DePaul students, Dana Jabri (Muslim), Tom Miller (Agnostic), and Josh Sushan (Jew), each of whom reflected on occurrences of life and death in their lives. Below is Tom Miller’s reflection and story he shared with the audience.

“I want to share a story which I think touches each of these themes: Life, Death and Social Justice. And then try to explain how I addressed them as someone who identifies as an Agnostic. For the past two summers I have been volunteering at a summer camp called Camp Courage. This camp is only a week long. This is a grief camp for people who are connected to a recent death. There are about 40 or so kids who go there each year, all between the ages of 6 and 13. Each and every one of these kids lost someone close to them, parents, friends, aunts, uncles, even siblings.

I remember very clearly the story of Alex. Alex was about 9 years old when I was introduced to him. I soon learned he had a twin brother. Alex liked to swim and was on a swim team. One day their mom drove them to a swim meet. But as they were on their way to the swim meet, a garbage truck sped through a red light and crashed into the car Alex’s mom was driving. Alex’s twin brother was instantly killed and the crash only mildly wounded Alex and his mother.

When I was talking to Alex he would ask questions like, “Why did I have to live and he die?” He felt guilty for living, he felt like he was wrong to be alive, to be given life when his brother had his life stripped away because they were going to Alex’s swim meet.

 So as an Agnostic how was I supposed to approach this situation? Was I supposed to talk about the meaning of life? About Karma, an afterlife, Heaven, Hell, God? I didn’t know what faith his parents were raising him with. Should I talk about morality, or all the philosophical ideas I have been learning about for the past few years? Where was Social Justice? What would Social Justice say I should do? What about that garbage truck driver? Should he be thrown in jail for the rest of his life? What if it was an accident?

What was I supposed to tell to a 9 year old about life and death? Especially when I had no idea what I thought of it, or am still trying to figure out what to think of it. I did not want to tell this little boy that he will see his brother in heaven. I didn’t know that, I wasn’t sure of that. I’m still not sure of that. I didn’t want to lie. I wanted to tell him something, to comfort him, to give him something to believe in, something to give his life meaning. But should I be the one to give meaning to someone else’s life? I didn’t want to sugar coat anything, but I also knew that I couldn’t give him a long philosophical lecture based on everything I had been learning at DePaul.

What I ended up doing was listening to his story. I looked him in the eye and I smiled. I shared with him a moment of my life simply listening. The only thing I knew at that point in time was that I cared for this boy. While I have never lived his life or went through what he went through I understood that there was an intense struggle he was going through. At that moment I knew that he was not alone, and that I was also not alone. As an Agnostic I realized that I don’t know how to answer these questions, but I think we should be okay with talking about them.

Now, when I go to camp courage this upcoming summer, I’m going with the goal of trying to make kids smile. I think sometimes we forget how to smile or how to have fun and we all need to be reminded every now and then.

One of my favorite intellectuals to quote is Einstein. With all his knowledge and wisdom, he wrote this, ‘The life of the individual has meaning only insofar as it aids in making the life of every living thing nobler and more beautiful…'”

– Thomas Miller 

Knowing that the Anti-Death Row activist and spiritual guider Sister Helen Prejean was going to present the opening remarks introducing the theme of the evening, as a group, the Scholars began to think of ways in which we could get the campus students’s ideas, thoughts, and topics they wanted to discuss after the introduction was given, as the interreligious dialogue activity for the evening. The idea was to get the students to form discussions that came from their own quandaries. So we collected questions, topics, and ideas from the 200+ students that were present. For the last segment of the evening, we invited the students and audience to participate in meaningful discussions about the ways in which life, death, and social justice effect the ways in which we percieve our faith traditions, and as students of the DePaul community.

Some of the questions suggested:

What about your religious tradition do you find life-giving?

Do you feel the responsibility to engage in social justice work? How does your personal faith tradition or belief system inform your answer?

What do you hope to do in your life before you die?

Sr. Helen Prejean talked about the tragedy of the Boston Marathon, how do we as a DePaul community provide support to the Boston community?

As the event came to an end, the faculty, staff, and students had for the last time this school year, reflected as a community on their individual faith values to the roles that life, death, and social justice play within one’s life.

– Dana Jabri ’15

Proof of Heaven: A Neurosurgeon’s Journey Into the Afterlife

HeavenA Neurosurgeon’s Journey Into the Afterlife

Near-Death experiences otherwise known as NDE’s are controversial. Thousands of people have had them, but many in the scientific community have argued that they are impossible. Dr. Eben Alexander was one of those people.

A highly trained neurosurgeon who had operated on thousands of brains in the course of his career, Alexander knew that what people of faith call the “soul” is really a product of brain chemistry. NDE’s, he would have been the first to explain, might feel real to the people having them, but in truth they are simply fantasies produced by brains under extreme stress.

Then came the day when Dr. Alexander’s own brain was attacked by an extremely rare illness. The part of the brain that controls thought and emotion (and in essence makes us human) shut down completely. For seven day Dr. Alexander lay in a hospital bed in a deep coma. Then, as his doctors weighed the possibility of stopping treatment, Alexander’s eyes pooped open. Her had come back.

Alexander’s recovery is by all accounts a medical miracle. But the real miracle of his story lies elsewhere. While his body lay in comma, Alexander journeyed beyond this world and encountered an angelic being who guided him into the deepest realms of super-physical existence. There he met, and spoke with, the Divine source of the universe itself.

The story at first sounded like a wild and wonderful imaginings of a skilled fantasy writer. But it is not fantasy Dr. Alexander says. Before he underwent his journey, he could not reconcile his knowledge of neuroscience with any belief in heaven, God, or the soul. That difficulty with belief created an empty space that no professional triumph could erase.

Reading this book has continued to remind me of how great God really is. It doesn’t matter who you are or what traditions/belief you come from, God uses anyone at any moment in their lives to carry out his work.

By: Webster Vital

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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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%).

congress113-1

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.

congress113-2

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%).

congress113-3

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