Where is Christianity headed? The view from 2019

The global distribution of Christians: Countries colored a darker shade have a
higher proportion of Christians. - Wikipedia | ANALYSIS (19 December 2011). "Table:
Religious Composition by Country, in Percentages". Pewforum.org. Retrieved 17 August2012. 

My world religion class last year pointed out 3 of every 4 immigrants coming into America are persecuted, asylum-seeking Christians. Moreover, the fastest growing churches in America are non-white as they spread Jesus to their cultural segments. Pentecostalism is here to stay - empowering and providing meaningful social transformation. The Nones, Dones and Millennials have declared any spirituality must be actualized, consistent with Jesus' love, and full of good earth care. That many non-growing church congregations are not reaching the youth, have become time-dated capsules of church culture and beliefs, or have Americanized the gospel or bible in someway.

When I started Revelancy22 ten years ago I had to work through all these trends, and as I did I began to realize that my dissatisfaction with Christianity began with many of the issues I was not seeing addressed within my brand of Christianity. At which point I started to re-write a more cohesive gospel narrative which embraced as many factors as required conscious thought and discussion. In essence, I wanted to provide helpful navigational aides to fellow Christians similarly burdened as I.

Though unpopular, ignored, or dismissed I see today the help my-and-other similarly engaged bloggers have provided many during recent troubling times - that Jesus is relevant, His gospel of love and salvation effective, His healing ministry meaningful, His obedient, discerning church socially relevant and engaged, and Spirit-driven hope may be real, inspiring toward ethical action, and overcoming to a secular society full of wind and Jesus-less words. The following survey shows the same as has every previous survey this past decade. Peace.

R.E. Slater

January 16, 2019

* * * * * * * * * *

For 400 years, Christianity has been molded by the largely European culture that came out of the
Enlightenment, but it is recentering its footprint and becoming a non-Western religion. Image
by Bernd Thaller/Creative Commons

Where is Christianity headed? The view from 2019

https://religionnews.com/2019/01/10/where-is-christianity-headed-the-view-from-2019/

by Wesley Granberg-Michaelson

January 10, 2019

(RNS) — As 2019 begins, the world is becoming more religious, not less. Faith from diverse traditions grows as population expands throughout most of the Global South. Last year, nearly 50 million more Christians were added in Africa, making it the continent with the most adherents to Christianity in the world, 631 million.

In the U.S., a narrative of religious decline and growing secularism is now culturally popular. The percentage of “nones” — those claiming no religious affiliation — is growing, particularly among millennials. But what are the deeper trends and challenges, beneath the headlines, that are likely to shape the future of faith?

White U.S. congregations are withering. From 1991 to 2014, the number of white Protestants declined by a third, a trend that will continue as they age: Though 20 percent of Americans are 18 to 34 years of age, only 1 in 10 white Protestant congregations reflects that in their attendance. As a result, more than half of U.S. congregations now have fewer than 100 members. Hundreds will close this year.

Where there is growth in American Christian denominations, it is driven mostly by nonwhites, whether Catholic or Protestant, evangelical or mainline. Over the past half-century, 71 percent of growth in Catholicism, for instance, has come from its Hispanic community. In the Assemblies of God, one of the few U.S. denominations to show overall growth, white membership slightly declined while nonwhite membership increased by 43 percent over 10 years.

Multiracial congregations are also expanding to draw 1 in 5 churchgoing Americans, and surveys report a higher level of spiritual vitality among them compared with racially homogeneous congregations.

Globally, thanks to dramatic geographic and demographic changes, Christianity is recentering its footprint and becoming a non-Western religion. For 400 years, the faith has been molded by the largely European culture that came out of the Enlightenment. But today its vitality is coming from emerging expressions of Christianity in Africa as well as in Asia and Latin America.

These new influences are raising new questions about the relationship of the individual to the community, rational versus nonrational pathways to perceiving truth and the interplay of the spiritual and material realms.

As the yearning for authentic spiritual experience moves from the head to the heart in this new environment, spirit-filled communities are flourishing. Today, 1 of 4 Christians in the world identifies as Pentecostal or charismatic, with Pentecostalism growing at roughly four times the rate of the world’s population itself.

The popular image of Pentecostals as television preachers extolling a prosperity gospel and flitting around on private jets obscures the real causes for much of the movement’s explosive growth: small Pentecostal communities among the marginalized in the Global South that are providing empowerment and social transformation.

In wealthy Western countries, a strong spiritual driver is the visible impact of climate change. After centuries of a Western Christian cosmology that empties the material world of spiritual value, care of creation is becoming a foundation of Christian faith and practice, as Pope Francis proclaimed in his prophetic encyclical “Laudato Si’.” Saving the Earth has become a spiritual calling.

But the West, particularly the U.S., has to open its eyes to startling developments in the rest of the world. The “Trump Effect” has undermined the integrity of Christian witness in America in the eyes of the global church. Most non-American church leaders can’t believe the public support given to President Trump by some conservative U.S. church leaders and cannot understand the deafening silence of others.

Trump’s own statements have scandalized the non-Western church, in referring to African nations as “s—hole countries” and in proclaiming an “America first” policy that sounds in many places like a theological heresy that puts the Bible second. American Christianity across all traditions faces the imperative of de-Americanizing its witness if it is to have any global integrity. The world won’t give any credibility to versions of the gospel that baptize American power, wealth and global reach with notions of spiritual blessing, especially under the leadership of Trump.

It is also essential to confront culture wars in the church at home and abroad. The division in the church over ethical understandings of sexuality will persist for decades, since no action of a denominational general conference, synod, assembly or council will change the sexual orientation of its members. While the church in the Global South mostly holds to strong conservative views on this matter, diversity also exists there and will slowly grow.

The key question ahead is whether the core of the gospel is declared to be at stake in these differences over same-gender covenanted partnerships, and divide us, or whether they will be seen as ethical and pastoral challenges that should not undercut the unifying call to follow Christ’s mission in the world.

Meanwhile, “belonging before believing” is reshaping pathways of discipleship. The thirst for authentic community, evident in the appeal of Taize to young people and countless other small initiatives, demonstrates a need to rethink how we welcome others into our faith or tradition. The demand that outsiders first adhere to specific beliefs expressed in creeds or confessions is giving way to inviting them first to explore and share in worship, reflection and service. Eventually this will alter traditional ecclesiology and understandings of discipleship.

If there is a theme in what lies ahead for the church as we enter a new year, it is that the white Western Christian bubble that has powerfully shaped Christianity for the past four centuries is now beginning to burst. Future expressions of Christian faith will be shaped by its interactions with non-Western and nonwhite cultures. This will present challenges to the established church in the U.S. but may hold the keys to its revitalization.

- WGM

(Wesley Granberg-Michaelson, whose latest book is “Future Faith:Ten Challenges Reshaping Christianity in the 21st Century,” served for 17 years as general secretary of the Reformed Church in America.)

4 Epistemological Approaches to God

4 Attempts at Approaching God

http://homebrewedchristianity.com/2014/01/08/4-attempts-at-approaching-god/

by Bo Sanders

January 8, 2014

Comments

Over Christmas my brother-in-law, who is a fellow pastor, wanted to have a conversation about approaches to God – specifically as it related to epistemology.

Although we both went to the same Bible college more then 20 years ago, our paths have headed in different directions. Our hope was to compare notes and see where some common ground might be found for future conversations about ministry and christian spirituality.

I thought it would be fun to throw out my initial schematic here and ask for some help in refining / overhauling it. I started with 4 basic historic approaches and then added a layer where each of the 4 approaches had 2 directions. Each approach has the possibility of starting with the notion of ‘God’ and then working out to the concept or starting with the concept and working toward the notion of God.

ETHICS

Ethics has been a popular approach in the past. It is not as popular after the events of the 20th century (WWII, global pluralism and post-modern theory being 3 reasons why).

The problem here seems to be that starting with ‘God’ does not inherently result in clear ethics. In fact, those who have attempted to take the ethics approach often run into the problem that the two don’t necessarily equate. It is obvious that those who believe in ‘God’ are not [any] more ethical than those who don’t believe in that same God or any God for that matter.

To make matters worse, starting with ethics (the outside-in direction) has a tough time getting all the way to ‘God’ by trying to equate ethics with evidence that there is a God. While you can see that the ethics and belief in God may have some overlap, it is not the most efficient of effective approach and thus it has fallen out of favor.

REVELATION

Revelation is a tried-and-true approach historically. Protestants of almost every stripe love this approach. From fundamentalist, to thoughtful Barthians, and even the Radical Orthodox crowd feast on a steady diet of the revelation approach.

That God reveals God’s-self in creation, in history, in scripture and in experience, is a staple of the Christian religion.

The problem is that there is often a gap. If you start with what is revealed you might not make it all the way to God… and likewise, if you start with God it can be tough to make it all the way out to what is revealed.

The problems come in things like Biblical (historic) criticism, modern science and the pesky pluralism of the post-colonial era.

REDUCTION

Reductive approaches are perhaps the Most problematic. We are haunted in late modernity by this shadow of foundationalism. As we are all aware, the scientific reductionism of the New Atheists is just the flip-side of the coin from fundamentalists like Jerry Falwell. If you start out there, you never make it in to God. If you start with God, you never make it all the way out there.

This approach has left us with a nasty enlightenment hangover and many (if not most) people are weary of the contentious and often combative result of this attempt of making your way in the world.

LINGUISTICS

Linguistic approaches (I include the hermeneutical crowd in this) seem to me the most promising in the 21st century. The problem, however, is that they can often be so different from classic or historic approaches that the uninitiated have a difficult time even recognizing them as the same Christianity one is trying to engage.

Take for instance the much debated sentences of Jack Caputo. What does it even mean that God does not exist but that God insists? Is God just a concept of our highest good? And how does one fend off the Feuerbach critique that religion is nothing more than a human projection by talking about ‘language games’?

Does God ontologically exist or not? Is the linguistic approach just a fancy way of skirting the question of metaphysics?

Most importantly, for the epistemology question that we were originally attempting to get setup, how do you even move forward if linguistics / hermeneutics are your preferred entry point?

So [these are] my “4 Approaches – 2 Directions” schematic. It [may] lead to a fruitful conversation even while it clearly needs some adjustments.

I would welcome your thoughts, questions, concerns, revisions, suggestions and innovations.

p.s. I’m going to start linking to the Kindle version of Pocket Dictionary of Theological Terms at the bottom every post. It is only $5 and it is so [very] helpful to new readers of this blog.

- Bo

* * * * * * * * * * * * * *

SYNOPSIS
* * * * * * * * * * * * * *

Epistemology (Knowledge of Truth):

• Ethics - Truth  is what I  do 
• Revelation - Truth is what God claims as truth
• Reductive - Truth is what I claim as truth (or, what people have historically attributed to God)
• Linguistic - Truth is interpretive, and I have no private claim to God's truth.

*It should be noted that when speaking of bare intellectual apprehension of God is not enough (sic, God is not an insect to be studied but to be apprehended). That this apprehension must approach our whole being and way of life, and not simply the head alone.

Hence, there must also be room for contemplative practice (worship, prayer, fellowship, etc) or some kind of direct "experience" of the Divine (interpersonally or in community with others) in some way or fashion. Perhaps this falls more into the areas of revelation or reduction (sic, receiving the "word of God") - whether falsely, or truly, can only be evaluated in hindsight by error and omission, ofttimes far removed from the actual occasion of  the revelatory (or inspired) events when reviewing the resulting practice, attitude, or doctrines of the church and its people.

Essentially this affective process speaks to the idea of opening one's heart up to God and others (or within to ourselves, or to God's creation). This divine-human union may also be described as a transformational (or conformational) process, and is spoken of many times in the Bible (described popularly as "divinization" in Christian doctrine, or as "theosis" within the Eastern Orthodox tradition).

In summary, intellectual apprehension of God alone remains barren without the divine touch of God in one's life and in some way showing by attitude or action, word or deed, thought or attitude.

R.E. Slater

January 13, 2013

Pre-Columbian America: The (Epistemological) Lands that Time Forgot

Fleet Foxes - Helplessness Blues (with lyrics)

I was raised up believing

I was somehow unique

Like a snowflake distinct among snowflakes

Unique in each way you can see

And now after some thinking

I'd say I'd rather be

A functioning cog in some great machinery

Serving something beyond me

But I don't, I don't know what that will be

I'll get back to you someday soon you will see

What's my name, what's my station

Oh just tell me what I should do

I don't need to be kind to the armies of night

That would do such injustice to you

Or bow down and be grateful

And say "Sure take all that you see"

To the men who move only in dimly-lit halls

And determine my future for me

And I don't, I don't know who to believe

I'll get back to you someday soon you will see

If I know only one thing

It's that every thing that I see

Of the world outside is so inconceivable

Often I barely can speak

Yeah I'm tongue tied and dizzy

And I can't keep it to myself

What good is it to sing helplessness blues?

Why should I wait for anyone else?

And I know, I know you will keep me on the shelf

I'll come back to you someday soon myself

If I had an orchard

I'd work till I'm raw

If I had an orchard

I'd work till I'm sore

And you would wait tables

And soon run the store

Gold hair in the sunlight

My light in the dawn

If I had an orchard

I'd work till I'm sore

If I had an orchard

I'd work till I'm sore

Someday I'll be

Like the man on the screen

As Christians, we tend to be very Bible-myopic... that is, focused on all things "in-and-around" the Bible, when in fact we should be as sympathetic to all things "non-biblical" lest we find ourselves out-of-touch, and out-of-date, with world events, people, movements, and ideas.

For instance, in today's article, how much can we say that we actually know about the ancient peoples of the ancient New World? You know, the ancient tribes and peoples of North and South America during the biblical times of the Akkadians and Sumerians, the Egyptians, Assyrians and Babylonians?

But, you say, that's not important because they aren't in the Bible! Oh, really? Are you sure about that? Because if you are, than apparently your Bible is going to be limited by your personal views of who (or what) you think God is, His mission and agenda, and redemptive timeline for this world that we live in.

Put another way, how flexible, adaptive, and open is a biblical theology that only sees theology in transition for a regional section of the ancient world without considering its ramifications for other, more ancient, peoples and societies?

If what Jesus said to the ancient Jews is true for them, how then was it true for other tribes and events in other parts of the ancient world? And just how did God intend to get His message of salvation to those Indian tribes and "heathen" societies beyond the boundary lands of Israel's self-centeredness? Especially when separated by a trans-Atlantic, or trans-Pacific ocean, time and space?

Oh, you say, God will "dumb down" His expectations and adjust His mission to those less fortunate than the Jews (re "biblical knowledge and information"). He'll understand that the Laplanders in Finland, and the Eskimos in Siberia, Alaska, and Canada, or the Indonesian and Aborigine tribes of the South Pacific, shouldn't be as culpable as His own people (Israel), or the people that Israel traded with in the Middle East.

Which is all well-and-good until the subject of evolution comes along causing us as Christians to do "a head-spin" making us incapable of adjusting to this wildly "unbiblical" scientific viewpoint because we have had tunnel-vision for so long in our "bible-lands" imaginations and theologies.

Or when radical theology comes along to rethink the German Idealism of existentialism and phenomenology and we can't "get with it" because we are still stuck in the Greek Hellenistic mindset of Medievalism and all the classical theology that comes with it (Thomism, Catholicism, Protestantism, etc).

Or when group social theory and game theory comes along to tell us that there are certain things people can do better together in society than apart from one-another isolated from society. And when done, that the basic rules and metaphors for behavior and societal outcome will naturally adjust with it as distinctly different from past, more ancient, societies which were less bound with one another. Less dependent upon one another. Less interrelated, interchangeable, and integrated with one another.

And so it seems, that for any Christian to be sufficiently informed will require a broader worldview than the regionally minded, biblical one, that we grew up with. And no, Facebooking or Twittering each other doesn't make us more worldly-wise. In fact, it may make us more cynical; more protective of our old world views; perhaps more biased in our world opinions of one another (stereotypes, etc)....

Even so, for some involved in social media this may not be true, but for many - most grand ideas begin-and-end with one's Facebook pictures of weekend get-togethers with friends at the bars. Or the music concerts we've attended. Or the girl, or boy, that we thought was cute and went on a disaster date with. Or a meaningful motto or slogan we saw and passed along hoping to give ourselves further definition, expression, and connectedness in a technology driven society increasingly becoming disconnected to itself and community.

Hence, though today's article might be meaningful to some few of us who like to think about a less pedantic, more pervasive, series of world history and events. Or, perhaps, like to adventure and explore foreign lands unlike our own lands of familiarity. For most of us, it will not hold much relevancy except that it was a time that God seemed to have forgotten or abandoned while shifting His attention to a region of this earth (the Middle East) become a hotbed of upheaval and civil war. Where religious ideologies, faiths, and dissimilar cultures, crashed against one another in a turmoil of hatred and confusion, and became choked upon its on failures and dissents.

The sad fact is, what we see in the Middle East is no different than what we see in the rest of the world except that the rest of the world isn't bound by our religious conventions and mundane mindsets. And perhaps, in studying many other world civilizations and cultures we might actually see the hand of God there too irrespective of the Bible with its laser-like focus on Israel. That God is a God of all peoples, cultures, and nations, and not limited like our mortal selves by time and circumstance, thoughts and feelings to one region or locality on this good earth.

And if so, then this God is a God whom we should try to understand beyond the simplicities of our traditional faith traditions, allowing Him a broader expanse of wonder and mystery than we think we have known of Him held in the grip of our own disbelief and doubt, our Europeanisms and Westernized thoughts. At least I hope so....

R.E. Slater

December 29, 2013

* * * * * * * * * *

8 very old sites in the New World

http://www.cnn.com/2013/12/25/travel/archaeological-marvels-in-new-world/index.html?sr=fb122913oldsitesnewworld12a

by Leslie Gilbert Elman, Special to CNN

December 25, 2013

(CNN) -- When European explorers were planting their flags all over North and South America, they referred to the territory as the "New World." That was a misnomer. For while the Americas might have been "new" to the Europeans, they weren't new on the world timeline.

Things were happening in the Western Hemisphere a long, long time ago, as the sites on this list (a very small sampling) demonstrate. Some you might know already; others might come as a surprise. Many of them are sites of active archaeological research that continues to unearth new examples of very interesting old stuff.

15 ancient ruins you might not know

The archaeological site of Tiwanaku was built at 13,000 feet above sea level in the Altiplano of the Bolivian Andes. 

Tiwanaku, Bolivia

Theorists have explained Tiwanaku as everything from a temple complex built by nomads to the work of an extraterrestrial society. Its truth is only slightly less extraordinary, and it tantalizes with questions of why and how a city of temples, public buildings, homes, streets and irrigation systems was built at 13,000 feet above sea level in the Altiplano of the Bolivian Andes.

Between 500 and 900 A.D., the Tiwanaku civilization numbered in the hundreds of thousands. By 1200, they were gone. Archaeologists continue to study the site, even constructing reed boats to demonstrate how stones weighing several tons might have been transported from one shore of nearby Lake Titicaca to the other. You'll need imagination to picture Tiwanaku as it was; a visit during the winter or summer solstice celebrations can enhance its mystical qualities.

Changing light creates spectacular effects across the landscape of Dinosaur Provincial Park.

Dinosaur Provincial Park, Alberta, Canada

About 75 million years ago, western Canada was part of an island continent called Laramidia, and this 30-square-mile expanse of badlands was populated by creatures great and small. Sounds like the start of a fantasy novel, but it's a dream come true for anyone fascinated by dinosaurs.

UNESCO adds 19 sites to World Heritage List

Since the turn of the last century, when paleontologists began working here in earnest, the park has yielded thousands of prehistoric remains, including hundreds of complete dinosaur skeletons from the Late Cretaceous Period.

At the park you can join in or observe current fieldwork. There are activities for families and kids, guided and self-guided tours, and sunset excursions for photographers. To see more specimens recovered from the park, visit the Royal Tyrrell Museum in Drumheller, two hours away.

The Mayan temples at Tikal poke above the treeline in the Petén department of Guatemala.

Tikal, Petén, Guatemala

With its five towering pyramids, probably built between 250 and 900 A.D. (ongoing research regularly revises the dates) and situated to correspond with the position of the sun, Tikal is the site by which other Mayan archaeological sites are measured, both in scope and significance. Tikal National Park also encompasses Uaxactún -- once a separate city -- as well as nearly 55,000 acres of rainforest that add to its beauty and mystery.

The Petén Region in northern Guatemala continually yields archaeological discoveries from the Maya, such as the stunning frieze found in Holmul earlier this year. The murals at San Bartolo are under consideration for UNESCO World Heritage site status. In neighboring Honduras, is the Mayan site of Copán -- founded by a splinter group from Tikal.

Monte Albán in Oaxaca, Mexico, is a marvel of urban planning, especially when you consider that the Olmecs -- and later the Zapotecs -- who built it did so by carving its terraced landscape out of the mountainside.

Monte Albán, Oaxaca, Mexico

Monte Albán is a marvel of urban planning, especially when you consider that the Olmecs -- and later the Zapotecs -- who built it did so by carving its terraced landscape out of the mountainside. And they began construction sometime around 500 B.C. It was built to be grand, from the ceremonial pyramids to the stadium surrounding the ball court, and because it's so impressive Monte Albán tends to be heavily visited today.

The Olmec civilization is known for colossal stone heads like this one seen at Parque Museo La Venta in Villahermosa, Mexico.

The most famous artifacts are the series of Olmec carved stone slabs known as Los Danzantes (The Dancers) because it was originally assumed they depicted dancing men. Current scholarship says they depict disemboweled prisoners of war, which would be strange, yet in keeping with the unusual artistic sensibilities of the Olmecs.

Visitors will find more than 30 Olmec sculptures, including three 20-ton heads, at Parque Museo La Venta in Villahermosa.

Parque Museo La Venta, Villahermosa, Tabasco, Mexico

It's hard to know what to think about the Olmecs. They practiced ritual human bloodletting and raised dogs that they subsequently ate as part of their regular diet. On the other hand, they're probably responsible for introducing chocolate to the world. They also left a wondrous legacy of carved stone sculptures, especially the enormous stone heads for which they're known.

Many Olmec sculptures discovered at San Lorenzo Tenochtitlán in Veracruz and at La Venta in Tabasco -- Olmec settlements dating back to 1200 B.C. -- have been relocated to museums where they're more accessible for public viewing. You'll find more than 30, including three 20-ton heads, at Parque Museo La Venta in Villahermosa. The 16-acre park is known for its tropical foliage and for the dramatic sound and light show that illuminates the sculptures at night.

The capital of the Chimú culture, Chan Chan in Peru, probably dates back to before 850 A.D. This is a ceremonial hall known as Tschudi Palace.

Chan Chan, Peru

Machu Picchu is the most widely known archaeological site in Peru, the Nazca Lines are arguably the most mysterious, but Chan Chan, located about three miles from Trujillo, deserves mention because while its past is documented, its future is uncertain.

The capital of the Chimú culture, Chan Chan probably dates back to before 850 A.D. At its peak in the early 1400s it had a population of 30,000 before the Inca came and wiped it all out. What remains of the huge earthwork city is still astounding -- networks of beautifully carved and sculpted adobe walls delineate enclaves devoted to work, worship and family life.

About five square miles of the Chan Chan site is on the UNESCO World Heritage list, but even UNESCO can't stop the wind and weather from slowly eroding Chan Chan.

Cahokia Mounds looks like a grouping of giant lumps in the earth built by the Mississippian culture more than 1,000 years ago near what is now Collinsville, Illinois.

Cahokia Mounds State Historic Site, Collinsville, Illinois, United States

Cahokia Mounds looks like a grouping of giant lumps in the earth -- hills where no hills should be, built by the Mississippian culture more than 1,000 years ago. The largest is 100 feet high and bigger than the Great Pyramid of Giza at its base.

Around it once stood wooden houses and plazas where people gathered for ceremonies that involved a potent concoction called Black Drink and competitions in a vigorous sport called chunkey. Inside the mounds, archaeologists have found a wealth of objects including unexpected specimens like shark's teeth carried from the Gulf of Mexico to western Illinois in some way yet to be determined. In fact, much of what went on at Cahokia is still undetermined, including why this thriving community -- the oldest pre-Columbian settlement north of Mexico -- disappeared in the early 14th century.

This is a pictograph found at Seminole State Historical Park.

Rock Art of the Lower Pecos Canyonlands, Texas, United States

Around Comstock, Texas, where the Pecos River meets the Rio Grande, acres of unremarkable terrain hold a remarkable surprise: cave paintings (pictographs) and carvings (petroglyphs) made by the prehistoric hunter-gatherers who lived here thousands of years ago. They're not especially easy to reach, which has been their salvation, having left them largely unmolested throughout the centuries.

Recently archaeologists have been working to raise awareness of the sites in order to catalog, preserve and protect them. Guided tours at Seminole Canyon State Park take you on a rigorous 1.5-mile hike to the Fate Bell Shelter. Other tours conducted by members of the nonprofit Rock Art Foundation visit sites located on private land. Panther Cave and Parida Cave in the Amistad National Recreation Area near Del Rio are accessible by boat.

This is a pictograph found at Seminole State Historical Park.