I am a better American because I attend the Christian Fellowship Church. 

The Christian Fellowship Church is a non denominational church in Ashburn, VA.  One of the many teachings of the church centers around the belief that the church is the body of Christ and represents an extension of Jesus Christ's character, attitude, behavior, and mission in our world today.  Jesus to me is the greatest leader to ever walk the face of the earth, for without raising a weapon against anyone throughout his short life on this planet, we was able to create an organization that endures to this day, more than 2000 years after his death and ascension.  

As a leader in my home and my profession, I rely on the teaching of Jesus to guide me each and every day.  The Christian Fellowship Church serves to reinforce and confirm the teaching of Jesus each week to me and my family.  Whether it be Jesus' teaching on how to take up the towel and serve others or reminder of the temporary fleeting nature of material wealth, the Christian Fellow Church enables me to evaluate where I stand and confirm my faith on a weekly basis.  

In attending the Christian Fellow Church, I am held accountable for actions taken over the past week and exposed to areas for improvement where I have fallen short of living a life exemplary of Jesus'.  In so doing my attendance at the church and listening to the word that is preached serves as a performance feedback loop and a place for renewing my spirit with Jesus' teachings in preparation for a new week.  For example, one day in new work week I may have tackled an incident in an unforgiving fashion only to be reminded at church on Sunday the strength of forgiveness and how it lifts stress to enable you to function and serve more freely.  In addition I may be too quick to help others during the week, without evaluating the situation at hand. Such as, my wife may just need to listen to a challenge or issue without me presenting solutions to what I may perceive as a problem. 

In the character, attitude, and behavior of Jesus I will be reminded to exercise patience and listen then take the situation or challenge to prayer for insights, based on understanding the magnitude of it all.

The commentary below was taken with permission, from the Newsroom website of the Church of Jesus Christ of Latter-day Saints (http://www.mormonnewsroom.org/article/relevance-religion).


COMMENTARY —  25 JULY 2013The Relevance of Religion

SALT LAKE CITY — “Over the long haul, religious faith has proven itself the most powerful and enduring force in human history.” R. R. Reno[1]

Resilience amid Change

How relevant is religion? It’s a question each new generation asks itself. As times change, new circumstances present new challenges and possibilities. And yet, through it all, this immemorial longing we call religion continues on.

In the 1960s, sociologists came to a consensus that religion was fading. As knowledge and freedom increased, they theorized, so modern society would outgrow religion. Thirty years later, however, that hypothesis was reversed. One of these sociologists, Peter Berger, explained the miscalculation this way: “Religion has not been declining. On the contrary, in much of the world there has been a veritable explosion of religious faith.”[2] He concluded that just because the world is becoming more modern doesn’t necessarily mean it is becoming less religious. Religion, it can be said, is just as relevant now as it has ever been.

The value of religion speaks less through sermons and more through the soup kitchens, hospitals, schools and countless other humanitarian works it nurtures. Simply put, religion builds social capital. Research shows that more than 90 percent of those who attend weekly worship services donate to charity, and nearly 70 percent volunteer for charitable causes.[3] Such giving also benefits the giver. According to the landmark study American Grace, “the correlation between religiosity and life satisfaction is powerful and robust.”[4]

Religiosity, however, does not remain static. It might surge in one part of the world and decline in another. In America, for example, religion is in a state of flux. The number of those who claim no religious affiliation nearly doubled from 8.2 percent in 1990 to 15 percent in 2008.[5] Now that number has crept to nearly 20 percent. And among those under 30 years old, disaffiliation jumps to 32 percent.[6]

In many ways religion finds itself on the margins of society, where one’s beliefs and values may be expressed privately but are often dismissed publicly. Conflicts sometimes arise when religious organizations or individuals share their views of right and wrong in the public sphere. Tension can be seen, for example, in rules banning religious clubs from college campuses or in regulations curbing the conscience of health care practitioners. Public figures and regular citizens often hesitate to articulate their religious values to avoid controversy.

This separation of religion from public life is a feature of what is often called secularism. Philosopher Charles Taylor describes the current environment as a shift “from a society in which it was virtually impossible not to believe in God, to one in which faith, even for the staunchest believer, is one human possibility among others.”[7] Meanwhile, the broader questions of religion get lost in narrow cultural divisions. What does religion mean in the actual lives of people? What role does religion play in forming communities? And how do religious beliefs address life’s most difficult problems? Such matters cannot be reduced to mere politics; they are perennial concerns, deeply interwoven in humanity’s rich fabric.

The Good of Religion

Human beings are religious by nature. They seek a higher purpose outside themselves. Whether Christian, Jewish, Muslim, Buddhist or other, religion offers a framework by which people find meaning, belonging and identity. As Rabbi Jonathan Sacks has written, religion gives us “a feeling of participating in something vast and consequential.”[8] And this feeling tends to flow into civic interactions. American Grace found that religious observance is linked to higher civic involvement, connected to trust and correlated with the neighborly virtues of charitable giving, volunteerism and altruism.[9] Churches of all kinds bring communities together and provide a space and setting for individuals to serve people they otherwise would not. According to Rabbi Sacks, religion “remains the most powerful community builder the world has known.”[10]

Religion and the search for transcendence are integral to the human experience. Though they take many forms, religious beliefs help us make sense of life’s mysteries and provide answers to deep philosophical challenges. Professor Brian Leiter, who normally disagrees with privileging religion in public life, concedes that faiths “render intelligible and tolerable the basic existential facts about human life, such as suffering and death.”[11]

Religion and secularism, though, do not always have to be at odds. Faith and reason are not mutually exclusive. Each can benefit from the other. The encounter between the two can be a productive tension that provides opportunities to learn, not contradictions to avoid. Mormons, for example, believe that "the glory of God is intelligence."[12] People of faith reject the notion that religious faith and practice are devoid of rational thought. Science can explain much of the human experience, but without faith we lack ultimate meaning.

Modernity in Fragments

With its teeming plurality of choices and possibilities, our modern world presents unique challenges to religion. Endless philosophies, ideologies and truth claims clamor for attention, magnified by instantaneous media. Globalization pushes peoples and cultures together. Different religions and worldviews interact and collide. Personal preferences alone become a guide in dealing with moral dilemmas. In this flux individuals can feel isolated and become disconnected from their communities.

Modernity, therefore, is not just one thing; it is a commotion of many things. But it can tend toward fragmentation. In this competition of choices, according to Charles Taylor, living a religious life can be “an embattled option,” making it “hard to sustain one’s faith.”[13] In such an atmosphere, he continues, many will “feel bound to give [their faith] up, even though they mourn its loss.”[14] In much the same spirit, novelist Marilynne Robinson laments how the religious self is often reduced to “a sort of cultural residue needing to be swept away.”[15]

Even so, during the millennia of human existence nothing has been able to replace religion. Skeptics have misread and underestimated the religious impulse in the human spirit. It is part of who we are, and it won’t go away. Secular thinker Terry Eagleton describes the situation over the past century this way: “Culture made a bid for power, a bid as it were to oust God, to oust theology and religion. … But it didn’t work.”[16]

Religion’s Place in the Whole

People of faith have cause to believe not only in the good of their own religion but also in the good of religion in general. The conclusion of William James is fitting: “The highest flights of charity, devotion, trust, patience, bravery to which the wings of human nature have spread themselves, have been flown for religious ideals.”[17] Religion can also be a powerful source of ethical reflection and orientation toward the moral.

The roots of religion are so deeply planted in the values of society that to pull them up would unsettle the whole. Virtually all of us, believers or not, practice values laden with religious meaning. Our modern aspirations toward human rights and humanitarian aid, for example, have long religious pedigrees. Religion’s reservoir of moral ideas spills over for everyone to drink. Reflecting on what they called “the lessons of history,” scholars Will and Ariel Durant asserted, “There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.”[18]

All societies have some moral basis, whether derived from religion, philosophy, custom or any number of sources. Religious values should not be dismissed from the public square any more than the vast array of other positive values. Prominent thinker on religion and society Jurgen Habermas wrote that among the modern societies of today, “only those that are able to introduce into the secular domain the essential contents of their religious traditions which point beyond the merely human realm will also be able to rescue the substance of the human.”[19]

Religion is worth upholding and honoring in our society. It has both tremendous capacity andresponsibility to lift individuals, support communities and uphold the dignity of all God’s children. Faith and society, therefore, are intertwined in important ways. As Christian Pastor Rick Warren has affirmed, “A truly free society protects all faiths, and true faith protects a free society.”[20] With mutual respect and civility we can all live, even flourish, with our deepest differences. As long as we continue to seek meaning, purpose and community, religion will remain not only relevant but an essential part of what it means to be human.


[1] R. R. Reno, “Religion and Public Life in America,” Imprimis, Apr. 2013.


[2] Peter Berger, “Secularization Falsified,” First Things, Feb. 2008.


[3] Arthur C. Brooks, “Religious Faith and Charitable Giving,” Policy Review, Oct. 2003. Similar statistics are found in the “Faith Matters Survey 2006,” as cited in American Grace: How Religion Divides and Unites Us.


[4] Robert A. Putnam and David E. Campbell, American Grace: How Religion Divides and Unites Us(New York: Simon and Schuster, 2010), 491.


[5] Barry A. Kosmin, Ariela Keysar, “American Religious Identification Survey,” 2008, 3.


[6] Cary Funk, Greg Smith, Pew Research Center, “’Nones’ on the Rise: One in Five Adults Have No Religious Affiliation,” Oct. 9, 2012. It is worth noting here that though religious unaffiliation is not the same as irreligion — two-thirds of the people in this group say they still believe in God — it does indicate a diminished confidence in churches and religious institutions.


[7] Charles Taylor, A Secular Age (Cambridge, Massachusetts: Harvard University Press, 2007), 3.


[8] Jonathan Sacks, The Great Partnership: Science, Religion, and the Search for Meaning (New York: Schocken Books, 2011), 101.


[9] Robert A. Putnam and David E. Campbell, American Grace: How Religion Divides and Unites Us(New York: Simon and Schuster, 2010).


[10] Jonathan Sacks, “The Moral Animal,” New York Times, Dec. 23, 2012.


[11] Brian Leiter, Why Tolerate Religion? (Princeton, New Jersey: Princeton University Press, 2012), 52.


[12] Doctrine & Covenants 93:36


[13] Charles Taylor, A Secular Age (Cambridge, Massachusetts: Harvard University Press, 2007), 3.


[14] Ibid.


[15] Marilynne Robinson, Absence of Mind (New Haven, Connecticut: Yale University Press, 2011).


[16] Terry Eagleton, Intelligence Squared, “Terry Eagleton in Conversation with Roger Scruton,” Sept. 13, 2012.


[17] William James, The Varieties of Religious Experience (New York: The Modern Library, 1902), 254.


[18] Will and Ariel Durant, The Lessons of History (New York: Simon & Schuster, 1996), 51.


[19] Jurgen Habermas, et al, An Awareness of What Is Missing: Faith and Reason in a Post-Secular Age (Malden, Massachusetts: Polity Press, 2010), 5.


[20] Rick Warren, “A truly free society protects all faiths, and true faith protects a free society.” (#NationalDayofPrayer), May 2, 2013, 8:05 p.m. Tweet.

Yesterday was Sunday, and I have been thinking why a person of faith might be a better American this week than he or she otherwise would be, because of it....

Last week I spoke with Dr. James Hutson, Chief of the Manuscript Division at the Library of Congress, about the role of religion in the United States. One of the many things he talked about was that a person who believed in a "future state of rewards and punishment" (i.e. a religious person adhering to a faith that had such doctrine) would be a better American than he or she otherwise would be because that doctrine would compel them to act morally. This, instead of being taught, compelled, judged, reprimanded, and re-taught by the state. 

I think this is worthy of much thought, as we contemplate places of faith throughout the country and what is preached, what is believed, and how persons behave.

The Cleric Behind 'Les Mis' Author Victor Hugo was anticlerical, yet his tale's hero is set on course by a Catholic bishop.

By DORIS DONNELLY

Fans of "Les Misérables" on film or stage may be surprised to know that not everyone in France was of good cheer when Victor Hugo published the book in 1862. The anticlerical set was especially offended by the pivotal role of the Bishop of Digne, who helped determine the course of the novel by resuscitating the soul of Jean Valjean.

As Hugo worked on the novel, his son Charles, then in his 20s, objected to the reverential treatment of the bishop. He argued to his father that the portrayal gave undeserved respect to a corrupt clergy, bestowing credibility on a Roman Catholic Church opposed to the democratic ideals that he and his father held. Charles instead proposed that the catalyst for Jean Valjean's transformation be a lawyer or doctor or anyone else from a secular profession.

The pushback didn't work. Not only did Hugo hold his ground, but he amplified the importance of Charles-François Bienvenue Myriel, affectionately known in the novel as Monseigneur Bienvenue (Bishop Welcome). The book's first hundred pages or so are a detailed chronicle of Myriel's exemplary life, showing that his intervention on behalf of Jean Valjean was part of a long track record and not a singular aberration. Apparently Hugo recognized no contradiction between his anticlericalism and the possibility—or certainty—that grace could be mediated by a just priest who was transparent to the divine and never betrayed the human.

  Thirty years earlier, Hugo had solidified his anticlerical credentials by crafting the repulsive, licentious Archdeacon Claude Frollo in "Notre Dame de Paris." It was time to try a new approach in "Les Misérables," so he rendered an ideal priest against whom clergy could measure their fidelity to tenderness and mercy. His expectation—as we know from the contemporaneous diary of his wife, Adele—was that corrupt priests would be shamed and indicted by comparison with a good one.

With Bienvenue, Hugo created a no-frills bishop who lived in a modest cottage, having surrendered his episcopal palace to the hospital next door. There were no locks on the doors; a simple push of the latch allowed entry.

The bishop subsisted on less than one-tenth of his state entitlements, with the remaining funds dispensed to provide for the release of fathers in debtors' prisons, meat for the soup of people in the hospital, and other unpopular charities. He had a sliding scale to officiate at marriages and preside at funerals. From the rich he exacted more, from the poor nothing at all.

Fearless, Bienvenue rode into territories overrun by bandits to visit his people. Without complaint, he assumed responsibilities that lazy curates chose not to. He agonized over the guillotine, and having accompanied a prisoner to his execution he was certain—as was Hugo himself—that anyone witnessing the death penalty would declare it a barbaric act unworthy of a civilized society.

The cleric in Hugo's novel was without the entourage nurtured by other bishops. There were no opportunistic seminarians eager to latch onto his coattails and ride into the corridors of power. It was clear to everyone that his star wasn't in ascendance. Bienvenue mused about seminaries that bred sycophants, where ambition was mistaken for vocation and upward mobility—from a modest biretta to a bishop's mitre to a pope's tiara—was the prized trajectory.

The greatest fear of young priest recruits, Hugo explains, was that merely associating with the virtuous Bienvenue could unwittingly cause one to convert to his lifestyle. It was widely known that virtue was contagious and no inoculation against it existed.

The trade-off for Bienvenue was that he was loved by his people. They had a bishop whose center of gravity was a compassionate God attuned to the sound of suffering, never repelled by deformities of body or soul, who occupied himself by dispensing balm and dressing wounds wherever he found them.

He found them in a town called Digne, a name conveniently derived from the Latin dignus, the root of the word we know in English as "dignity." Bishop Bienvenue conferred dignity with abandon on those whose dignity was robbed by others. He had an endless supply of his own to share and a lot of practice when Jean Valjean knocked on his door.

During the night he spent at the bishop's home, mere days after his release from serving 19 years as galley prisoner 24601, Jean Valjean stole six silver place settings, was apprehended, and returned the next morning under police guard to face the consequences of his crime. Unruffled, the bishop brushed off the police, added valuable silver candlesticks to the bundle, "bought" Jean Valjean's soul from evil and claimed it for God. He redirected the life of a man chained to hatred, mistrust and anger, and he enabled Jean Valjean to emerge as one of the noblest characters in literature.

Ms. Donnelly is professor of theology and director of the Cardinal Suenens Center at John Carroll University in Cleveland.

A version of this article appeared January 4, 2013, on page A11 in the U.S. edition of The Wall Street Journal, with the headline: The Cleric Behind 'Les Mis'.

More pictures to come!