The Louisville Insitute seeks to enrich the religious life of American Christians and to encourage the strengthening of their institutions, by bringing together pastors and academics so that the work of each might inform and strengthen the work of the other. The Louisville Institute offers four grant programs :. The Association of Theological Schools administers several grant programs ranging from faculty fellowships for major research projects that demonstrate significance for theological education and applicability to the life of faith communities and contemporary society to small grants for faculty who require funding for travel to special collections, gathering or processing data, specialized software, or similar direct expenses.
Applicants for all grants must be full-time faculty at ATS accredited and candidate schools. Deadlines are in early January. Charlotte W. Newcombe Doctoral Dissertation Fellowships encourage the study of ethical or religious values in all fields of the humanities and social sciences. Graduate schools will be asked to waive tuition for Newcombe Fellows.
Application deadlines are in November and December. The Cushwa Center for the Study of American Catholicism offers dissertation awards, research awards for the study of the Irish experience in America, and research travel grants for work in the archives and libraries of the University of Notre Dame.
Application deadlines are in February and December. Yet there is a strong sense that the United States is not alone in receiving special protection from God. This viewpoint is consistent across all religious, political, and demographic lines. The public also overwhelmingly rejects the notion that the terror attacks were a signal that God is no longer protecting America as much as in the past. Not only do many Americans believe that God protects the U.
Within each of these groups, highly committed people are much more likely than those with low religious commitment to subscribe to this view. White evangelicals and African-Americans are slightly more likely to see religion as a requirement for being a good American; but even among these groups, only about one-in-five take this position. Although there is agreement that faith is not a mandatory component of good citizenship, the public is split over whether it is necessary to believe in God to be a moral person.
However, there is more of a sense that religion is central to the moral development of children. White evangelical Protestants strongly believe that religious faith is both an essential component of values and important for children. White mainline Protestants and white non-Hispanic Catholics are far less unified on these issues. While many hold the view that religious faith is important in the development of good values, Americans are open to the idea that many religions can provide a moral foundation and lead to eternal life.
Americans are relatively positive about people of other faiths, but they tend to look more negatively at those without faith. This is comparable to public opinion about Muslims in the survey. Over the past half-century, there has been a steadily growing sense that people in this country, especially young people, lack the morals that they once had. Young people themselves do not disagree with this characterization.
Half of those under age 30 believe children are just as likely to grow up to be moral adults whether or not they are raised in a religious faith.
By more than two-to-one, older Americans take the view that religion increases the likelihood that a child will develop morals rather than this more secular viewpoint. The gap is less pronounced, though still substantial, over whether it is necessary to believe in God to be a moral person. But this does not mean that younger Americans think religion is irrelevant. Black Protestants take a liberal approach on economic issues, such as increased aid for the poor and the root causes of child poverty.
Unappreciative of the diversity of the workforce, which included Southern Protestants, Catholics, and African Americans, the DIM found its efforts at inclusion thwarted by cultural as well as spiritual differences. Finally, in Part I, Kerry L. Pimblott discusses the fight for civil rights in Cairo, Illinois. Religion was central to this struggle, which involved a shift from traditional nonviolence to a less passive approach.
Unlike Catholic laymen, and relying on the social teaching of their church, priests supported Cesar Chavez and the United Farm Workers UFW in their efforts to organize the often abused migrants.
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