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The results show that the majority of adults surveyed have heard of Charles Darwin and know at least a little about his theory of evolution with the highest levels in Great Britain (71%), the USA (71%), Mexico (68%), Argentina (65%), China (54%) and Russia (53%) whilst 62 percent of adults surveyed in Egypt and 73 percent in South Africa said they had never heard of Charles Darwin or his theory of evolution. Overall, the majority (70%) of adults surveyed across the 10 countries have at least heard of the British naturalist.

In all countries surveyed more people showed some agreement than disagreement that “it is possible to believe in a God and still hold the view that life on Earth, including human life, evolved over time as a result of natural selection”.

The results also show that USA, in South Africa and in India are the most likely to believe that life on Earth, including human life, was created by a God and has always existed in its current form (all at 43%).

But most people in the world take a scientific view, with the majority of adults in China (67%), Mexico (42%), Argentina (37%), Great Britain (38%), Spain (38%) and Russia (32%) believing that life on Earth, including human life, evolved over time as a result of natural selection, in which no God played a part.

Another key idea that occurs in Deuteronomy is the idea of Israel as
the chosen people. We find it here for the first time. It's an
expression of the particularity of Israel and its unique relationship
with God, and that uniqueness is expressed by this term, bachar,
which means "to elect" or "to choose." This is the first time we
encounter this. Yahweh has chosen Israel in an act of freely bestowed
grace and love to be his special property. Deuteronomy 10:14:

Mark, the heavens to their uttermost reaches belong to the
Lord your God, the earth and all that is on it! Yet it was to your
fathers that the Lord was drawn in His love for them, so that He chose
you, their lineal descendents, from among all peoples--as is now the
case.

Some religious right activists and far-right lawmakers, led in large part by South Carolina Sen. Jim DeMint (R), are outraged that the visitor center is largely secular. For example, near the center's entrance, there's an engraving: "We have built no temple but the Capitol. We consult no common oracle but the Constitution." The quote comes from Rufus Choate, who served in the House and Senate in the 1830s, and DeMint described the quote as "offensive."

This week, Roll Call reported that some GOP lawmakers are pushing a bill that would spend $150,000 in taxpayer money to etch a reference to "In God We Trust" as the national motto into stone, and placed prominently in the Capitol Visitor Center.

"There are number of references or appropriate religious references in the Capitol Visitor Center, but this is something I think is important," said Rep. Dan Lungren (Calif.), the bill's lead sponsor and the top Republican on the House Administration Committee. "We do have 'In God We Trust' over the rostrum in the House ... [and] it has a relationship to the Founding Fathers' documents."

Actually, Lungren's wrong; "In God We Trust" doesn't appear in any of the "Founding Fathers' documents." Literally, not one. In fact, the nation's founders chose "e pluribus unum" as a national motto -- a reference to the nation's unique diversity -- and Lungren, the Heritage Foundation, and other conservatives want references to it replaced.

Lungren's bill, submitted last Wednesday, currently has four co-sponsors in the House. Expect that number to grow.

The afterschool world at Cold Spring had hitherto consisted of basketball, karate, dance, and other physical fitness activities. In this context, a sectarian religious group that seeks to recruit the very young stuck out like a barstool in a bunny cage. And so, I confess, I became just a little paranoid. Was a group of parents plotting to turn our public school into a religious school? A rumor that a teacher had volunteered her classroom for the group particularly disturbed me. Was she part of the plot?

I had already discovered that at least some other parents shared my concerns. But the stories I heard back only made things worse. I learned that some kids had exchanged nasty, religious-themed emails, and that others had not been invited to certain birthday parties because they belonged to the “wrong” faith.

Other people drink tea or go jogging; I like to deal with my obsessions through research. In my research, I discovered that Good News Clubs are sponsored by the Child Evangelism Fellowship (CEF), a worldwide organization founded in Warrenton, Missouri, more than 70 years ago. The declared mission of the CEF is to produce conversion experiences in very young children, and thus to equip them to “witness” for other children. “I was told that a child at five, if properly instructed, can as truly believe as anyone,” said Mr. J. Irvin Overholtzer, who founded CEF in 1937. “I saw that if there was any truth in this statement, there was a door of opportunity lying open before us.” As of 2008, according to CEF Vice President of U.S.A. Ministries Moises Esteves, there were approximately 3,410 Good News Clubs in public K-6 schools around the country.

The CEF labels the Good News Club program as “Bible Study,” but the term “study” in this context is a euphemism for indoctrination in and practice of a particular religion. Once class begins, there is no pretense of analyzing the bible as a literary, cultural, or historical document. The program moves directly to the CEF’s stated purpose, which is “to evangelize boys and girls with the Gospel of the Lord Jesus Christ, disciple them in the Word of God, and establish them in a Bible-believing church for Christian living.”

Often, instructors arrive on campus before the bell rings. When young children exit their regular classrooms, they find the instructor outside the door bearing treats and trailing balloons. In Valencia, California, a parent of a kindergartener reported that the Good News Club actually started 15 minutes prior to the end of her child’s school day. The instructor, she said, would enter the classroom as kindergarten was winding down and perform a roll call — effectively segregating the children by religious affiliation.

The club’s best promoters, as the CEF well understands, are the children themselves. Participating students are instructed to invite their classmates to join the group, and prizes are often given to those who succeed. The group’s focus, indeed, is concentrated on the “un-churched” children more than it is on those already in the fold. “If every public elementary school student in the United Sates could join a Good News Club,” the CEF Web site states, “we could revolutionize our culture in one generation!”

Schools routinely exclude from their programs entire categories of activity — dancing, martial arts, whatever — for a variety of compelling reasons. In the wake of Milford, however, the one category that cannot be excluded for fear of litigation is religion. In other words, if your school lets in a lacrosse group, it will see itself as practically bound to let in the Good News Club; but if it lets in the club, there is nothing to stop it from excluding lacrosse.

The CEF has been able to achieve this enviable result thanks to the support it receives from a team of aggressive lawyers. CEF is represented by the Alliance Defense Fund (ADF), a powerful legal arm of the Evangelical movement. The ADF organization is extraordinarily active, interceding in the moral hot-button issues favored by the religious right. In the first three months of 2009, ADF was involved in more than 30 legal actions pertaining to its opposition to same-sex marriage and reproductive freedoms, its support for Christian groups and prayer in the schools, and other causes linked with a right-wing religious agenda.

So what is it that holds together a belief system?

A belief system is meant to be a comprehensive network of ideas about what one thinks is absolutely real and true. Within that system, everything is adequately explained and perfectly reasonable. You know exactly how far to go with your beliefs and when to stop your thinking. A belief system is defined by an absolute authority. The authority can be a text or an institution or a person. So it's very important to understand a belief system as independent of religion. After all, Marxism and Nazism were two of the most powerful belief systems ever.

You're also suggesting that there's no underlying unity that permeates all religions, that, in fact, they're totally different from each other.

I'm absolutely saying that. There have been a lot of fantasies about putting all the religions together. Mahatma Gandhi was famous for saying that all religions are, at their core, the same. But I have spent my life studying these traditions. I am a historian of religion. And the more I studied them, the more I saw that they were absolutely different.

Are you religious yourself?

I would say yes, but in the sense that I am endlessly fascinated with the unknowability of what it means to be human, to exist at all. Or as Martin Heidegger asked, why is there something rather than nothing? There's no answer to that. And yet it hovers behind all of our other answers as an enduring question. For me, it puts a kind of miraculous glow on the world and my experience of the world. So in that sense, I am religious.

What about God? If God is defined as some sort of transcendent reality, do you think God exists?

[Laughs] Frankly, no. But there are so many different conceptions of God. Take, for example, the medieval Christian, Jewish and Islamic mystics. It's a very rich period from the 12th to the 15th centuries. They began to realize that in each of their traditions, it was impossible to say exactly who God was and what he wants and what he's doing. In fact, human intelligence has a certain limitation that keeps it from being able to embrace the infinite or the whole. Therefore, every one of our statements about God and the universe is tinged with a degree of ignorance. I would say that I am deeply moved by the thought of an unnameable mystery. If you then ask me, exactly which mystery are you then referring to? I can't answer. That's as far as I can go. But it's got its grip on me, for sure.

Given what's happening in the world right now, do you think there's a lot at stake in how we talk about religion and belief?

Absolutely. In the current, very popular attack on religion, the one thing that's left out is the sense of religion that I've been talking about. Instead, it's an attack on what's essentially a belief system.

Are you talking about atheists like Richard Dawkins and Sam Harris?

Yes. There are several problems with their approach. It has an inadequate understanding of the nature of religion. These chaps are very distinguished thinkers and scientists, very smart people, but they are not historians or scholars of religion. Therefore, it's too easy for them to pass off a quick notion of what religion is. That kind of critique also tends to set up a counter-belief system of its own. Daniel Dennett proposes his own, fairly comprehensive belief system based on evolution and psychology. From his point of view, it seems that everything can be explained. Harris and Dawkins are not quite that extreme. But that's a danger with all of them. To be an atheist, you have to be very clear about what god you're not believing in. Therefore, if you don't have a deep and well-developed understanding of God and divine reality, you can misfire on atheism very easily.

You have a provocative view of Jesus. You claim that "the vast literature on Jesus is not about anything; that, in fact, it says nothing." That's hard to swallow, given that we've had 2,000 years of inquiry and debate about who the real Jesus was.

The most difficult part of understanding Christianity is trying to get at who Jesus was. The New Testament writers were very confused about who Jesus was and what he was doing. And during the New Testament era, there was great strife among Christians. They were quarreling with each other over a number of questions. Was Jesus really God? Or was he only appearing to be God? Was he simply a person of such perfect morality that God adopted him? Was he created by God after the creation? Where does he belong in the Trinity, Augustine asked in the early 5th century?

Later on, St. Thomas, the great theologian of the Catholic tradition, understood the church as the historical extension of the incarnation. This is a very radical idea. So you know Jesus not through Scripture and not through some kind of internal experience, but through the existence of the church itself. And then you get Martin Luther, who rejected that idea and said the only way you really get to know Jesus is through Scripture. It couldn't be more different than Thomas' conception. Then you get Calvin, a contemporary of Luther's, who understood Jesus strictly in Old Testament terms, as prophet, priest and king. And then you have Soren Kierkegaard, under the influence of Hegel, who saw Jesus as "the absolute paradox," the eternal and the human combined in one historical moment, which is in fact unintelligible. I call this long history of how Jesus has been understood and interpreted "an abundance of Jesuses."

And we're not even up to the 20th century. You could say this convoluted history is a mess. After all, what are Christians supposed to believe? Or you could say all this passion over competing interpretations reveals the vitality of this religion.

What's striking to me is not that Christians keep disagreeing about these things. They can't stop arguing with each other. The issue doesn't go away. You'd think, we can't settle exactly who Jesus is, so let's forget it. But the subject burns. It holds people's attention and requires some kind of response. I think Christianity is the attempt to answer that very question. And that's why I made what may seem to be an outrageous remark: When you look at the way Jesus has been interpreted over the centuries, it says nothing. What do we actually know about Jesus? Well, there's only one historical contemporary reference to Jesus. That's in the historian Josephus. All he said was that Jesus lived, he was loved by his disciples, and was executed for a crime that Josephus doesn't indicate.

Even the Gospels are not contemporary accounts. They were written after the life of Jesus.

They were written many years later. The earliest is the Gospel of Mark, probably written 35 years after the death of Jesus. The Gospel of John is written anywhere from 60 to 65 years later. They were written by Greeks, not by Jews. These were people who couldn't speak Hebrew. They probably had never even been in Jerusalem, and they certainly did not know Jesus personally. They probably knew no one who knew Jesus personally. So if we have to get down to solid fact, what we have is an illiterate young man, a homeless man, who wandered about the area of Galilee -- a backwater in the Roman Empire -- who taught some things, healed some people, and was executed by the Romans. That's about it in terms of historical verification. That's not much.

Isn't this a point of great contention? Some biblical scholars say Paul's letters were written just 15 to 25 years after the death of Jesus. In Corinthians, Paul refers to hundreds of eyewitnesses who saw Jesus after he rose from the dead. And the author of the Gospel of Luke claims that he got his account of Jesus' life from eyewitnesses who were still alive. Christian scholars point to these accounts as evidence that the story of Jesus is grounded in history, not just myth created long after he died.

It is true that Luke says he's basing his Gospel on the many stories being told. Even more interesting, John closes his Gospel with the remark that if all the stories being told about Jesus were written down, the world could not contain them all. John also gives us a very different Jesus from the other Gospels. Some of Paul's letters are the oldest in the New Testament, written before the Gospels, and Paul does refer to Jesus appearing to 500 witnesses. But Paul has nothing to say about the life of Jesus, not a trace of his teachings or his healings. If we had to rely on Paul for a portrait of Jesus, we would know nothing more than Paul's personal reaction to a mysterious event.

Explaining differences in teachers' emphasis: Why do some teachers spend so much more time on evolution than others? Our data weigh heavily against one possible explanation: differences in state standards. We find that nearly 90% of cross-teacher variation is within states (Eta-square from a one-way analysis of variance by state is 0.11) as opposed to between states. As an upper limit, then, state standards cannot account for more than 11% of the variance [21].

However, our data lend support to two potential explanations: teachers' personal beliefs about evolution and the number of college-level science classes.

Teacher qualifications: The No Child Left Behind Act requires that all teachers of core subjects be “highly qualified.” Definitions of “highly qualified” vary by state, but most include demonstrated competence in the teacher's teaching assignment. Our data suggest that high school teachers who completed the largest number of college-level credits in biology and life science classes and whose coursework included at least one class in evolutionary biology devote substantially more class time to evolution than teachers with fewer credit hours (Table S6). The best prepared teachers devote 60% more time to evolution than the least prepared.