Religious

Gina Ciliberto 8-26-2021

Mutual aid illustration via Shutterstock.

Mutual aid — unlike charity — is based on reciprocity. While everyone who participates doesn’t contribute the same way, each person offers something. Proponents of mutual aid often stress that their involvement is not based on giving from their own excess, but practicing solidarity with their community. Most mutual aid is regionally based, as specific as a neighborhood or broad as large cities.

Image via RNS/Creative Commons

Religion is increasingly viewed as highly politicized, not least due to the way that it is frequently covered in the newsNumerous studies have shown that news stories with emotional cues tend to both gain audience attention and prolong audience engagement.

It may therefore come as no surprise that online debates about religion are packed with emotional cues that evoke strong reactions from those who participate in them. This sets the stage for passionate online debates.

Image via RNS/Wikimedia Commons/Christoffer Lukas Müller

Exit polls suggest 81 percent of white evangelicals voted for President-elect Donald Trump.

But support for Trump may have been less decisive on Christian college campuses, where most students are also white evangelicals.

Washington Post/ABC News poll, before the election, found the views of younger adults do not align with some older ones, when it comes to their beliefs about Trump supporters.

Image via /Shutterstock.com

The incident seems like a straightforward hate crime: Swastikas sprayed in and around the New Jersey home of an Indian-American running for Congress earlier this month.

But the vandalism is steeped in religious and ethnic irony.

Kimberly Winston 10-14-2016

Image via RNS/Reuters/Ki Price

Scholars of Dylan — and they are legion, with many offering entire courses on the singer’s record catalog — have long highlighted the religious imagery of his work. From Old Testament references in “All Along the Watchtower” (1967) and “A Hard Rain’s A-Gonna Fall” (1976) to the New Testament basis of “Gotta Serve Somebody” (1979) and the spiritual yearning of “Thunder on the Mountain” (2006), Dylan’s lyrics and music have long reflected his own restless, seeking soul.

Image via RNS/Michele Chabin

While some European beaches are banning women dressed in “burkinis” and other modest swimwear, and Americans are challenging women’s-only swimming hours at public pools, this Israeli beach has long been a haven for women whose strict religious beliefs, community norms or fears of sexual harassment, among other reasons, make swimming or sunbathing alongside men undesirable, even impossible.

Kaeley McEvoy 9-19-2014

"It is rock 'n roll, but it is also deeply and overtly spiritual." Photo via Steve Mann/shutterstock.

If you’ve been reading our blog or have checked your iTunes last week you’ve noticed the power couple of Steve Jobs’ ghost and Bono working together again. (Anyone rememberthe U2 iPod?) I’ll leave it up to music critics to debate the musical quality of the album and the potential violation of the now infamous iCloud downloading music for each Apple user. But there is one other issue to discuss regarding the U2’s recent release: God.

In a recent article published by The New Yorker, author Joshua Rothman takes an in-depth look into the spirituality of what some would call the world’s most popular rock band. Throughout the years, Bono’s religious roots have not been a secret.  Books such as Get Up Off Your Knees: Preaching the U2 Catalog and We Get to Carry Each Other: The Gospel according to U2 have been published within the last decade. The Archbishop of Canterbury has addressed Bono in lectures and Bono has preached at the National Prayer Breakfast

One of the most interesting aspects of Rothman’s article was the citing of “churches around the world celebrating U2charists.” Churches as far as the Netherlands, Austria, Mexico, and as close as Iowa, Baltimore, and Maine have celebrated U2charists, a communion service accompanied by U2 songs in lieu of traditional hymns. Rev. Paige Blair, of St. George’s Episcopal Church of Maine, was one of the first religious leaders to host such a service. According to Rev. Blair:

“the liturgy itself is pretty traditional — it has all the usual required elements: a Gospel reading, prayers, and communion from an authorized prayer book. The music is really what is different. And yet, not so different. It is rock 'n roll, but it is also deeply and overtly spiritual.”

Kimberly Winston 6-09-2014

Dale McGowan’s most recent book, “In Faith and In Doubt.” Religion News Service photo courtesy of Dale McGowan.

If interfaith marriages are supposedly doomed, Dale McGowan’s should have been toe-tagged from the start.

He’s a committed atheist; his wife comes from a line of Southern Baptist preachers. Yet 23 years and three kids later, they are still happily married.

What’s their secret? McGowan, 51, has just written “In Faith and In Doubt: How Religious Believers and Nonbelievers Can Create Strong Marriages and Loving Families,” to help other couples considering what he calls a “religious/nonreligious mixed marriage” succeed.

“The key is to talk about your values,” McGowan said from his home in Atlanta. “A lot of time we mix up the words ‘values’ and ‘beliefs.’ Beliefs are what you think is true about the universe. Is there a God? Where do we go when we die? But values are what you believe are important and good. When you get couples talking about values they find out they share a tremendous amount, even if they don’t share beliefs.”

That’s what McGowan and his wife, Becca, did. While she believed in one God, she did not believe salvation could be had only through belief in Jesus. And he agreed that he could go to church with her — and did, for many years, with their children.

Randall Balmer 5-09-2014

RECENT POLLS SUGGEST that America’s vaunted religiosity is slipping, including the percentage of people willing to identify themselves as evangelicals. At the same time, the percentage of avowed secularists has risen. A movement calling itself the “New Atheism”—those adamantly opposed to religion—has attracted a considerable following.

The oracles of this movement—including Richard Dawkins, Sam Harris, Daniel Dennett, and the late Christopher Hitchens—deny any possibility of the supernatural, assert that religious belief is irrational, and posit that religion has caused untold evil and suffering throughout history. Because of their dogmatism and their refusal to countenance views other than their own, I refer to these people as “secular fundamentalists.”

Hard data may be elusive, but the latest generation of American young people is much less religious than the last, and the growing secularism they represent could be a byproduct of the polarizing effect of the Religious Right. With evangelical fundamentalism being the dominant and most public form of U.S. Christianity over the last generation, young seekers would rather turn away from all religion than adapt to the harsh expression of faith that excludes so many of their peers and often stands against their aspirations for fairness and equality.

Religious fundamentalism has tainted the reputation of Christianity. For many, unbelief has become more palatable than belief, if believing requires an embrace of the distortions that have so characterized U.S. Christianity over the last several decades.

What prompted the emergence of this New Atheism or secular fundamentalism? What historical forces contributed to its rise? The roots of this phenomenon go back more than three decades—to the political mobilization of a different species of fundamentalism that became the movement commonly known as the Religious Right.

Janet Tappin Coelho 10-11-2013

Juliana Lima and Jenifer Felicio, Candomble young women, pose for a photograph. Photo via RNS/by Robson Coelho

The couple practiced Candomble, an African-Brazilian faith with roots in Brazil’s slave trade.

They dressed in white and believed in an all-powerful God who is served by lesser deities, blending Catholicism with African spiritualism, or the belief that the dead communicate with the living.

But their neighbor, who attended a local evangelical church, disapproved. On a balmy day one year ago he shot and killed the husband as he was screwing in a light bulb in his yard.

Seth Goren 6-05-2013

(Yobidaba / Shutterstock)

BECAUSE I'M A Jew in Bethlehem, Pa., also known as “Christmas City USA,” I spend December celebrating Jesus’ birth. Representations of other religions are largely absent, but with evergreen trees adorning lampposts, the nativity scene at city hall, and 6-foot-high electric Advent candles, Christmas here is both beautiful and unavoidable.

Given Christianity’s dominance in the United States, similar examples extend into other seasons and across the country. Christian holidays and Sunday receive scheduling deference, Christian worship options are varied and plentiful, and debates over public “religion” focus almost entirely on Christianity. In contrast, Jews use vacation days to observe holidays, Jewish religious communities are far fewer, and there is no movement advocating Jewish prayer in schools.

Even in interreligious settings intended to be neutral, Christianity retains primacy. Exchanges emphasize concepts in Christianity, such as belief and faith, and downplay the Jewish stress on action, behavior, and ritual. When interfaith interactions turn to biblical texts, they rely on Christian hermeneutical approaches such as using English translations without acknowledgment of their underlying Hebrew and eschewing the Jewish practice of viewing the Bible through subsequent commentaries. To me, these verses look discomfortingly naked when not swaddled with sages’ centuries-old wisdom, and Christian translations often conflict with how I understand the original language.

Jason Byassee 5-11-2013

THERE IS STILL a political definition of “Christian” out there that is depressingly familiar: the right-wing voting, Fox News-sourced agitprop spewer who uses Jesus to shoehorn others into something the actual Lord of the universe could care less about. Lillian Daniel is not going to take this definition anymore, but she’s not mad as hell. She’s winsome as heaven. Her humor clears the way for her preaching to hit home, and her love for the church, both her congregation and universal, anchors this work. Give it out to your friends and to strangers on the street.

First, Daniel’s humor: It is hard to give examples of her humor without them falling flat. She’s at her droll best when the reader’s defenses aren’t up. This isn’t the humor of the warm-up act before the preacher gets on to something serious—she often drives her meatiest points home with her funniest stuff. For example, a running motif in the book is the airplane companion who thinks he’s being edgy when he says to the pastor beside him that he sees God in rainbows and sunsets. This “spiritual but not religious” mindset is now the bland norm in America, not some spectacular new revelation: “They are far too busy being original to discover that they are not.”

Some of Daniel’s most withering observations are reserved for the mainline church she loves: the sneering religious critic is told “all those questions actually make him a very good mainline Protestant.” The self-congratulatory short-term missionary who comes home convinced how “lucky” she is to live in America receives this barb: “When generosity begets stupidity it wasn’t really generosity to begin with.”

Omar Sacirbey 4-30-2013
RNS photo by Sally Morrow

Muhhamad Shafiq and Hazem Hassan pray at the Islamic Society of Greater Kansas City. RNS photo by Sally Morrow

Muslims in America are much less inclined to support suicide bombing than other Muslims abroad, and are more likely to believe that people of other faiths can attain eternal life in heaven, according to a new report released Tuesday by the Pew Forum on Religion & Public Life.

“The World’s Muslims” report looks at Muslim views across seven categories: Islamic law; religion and politics; morality; women; relations among Muslims; interfaith relations; and religion, science, and pop culture. There is also a special section on U.S. Muslims.

Of the countries surveyed, only a majority of Muslims in America — 56 percent — believe people of other faiths can go to heaven; by contrast, that figure among U.S. Christians is about 64 percent. U.S. Muslims are also less likely than Muslims abroad to believe in evolution, sharing views that are closer to those of U.S. Christians.

On suicide bombing, 81 percent of U.S. Muslims said it was never justified, 7 percent said it was justified to “defend Islam,” and 1 percent said it was “sometimes justified.”

The Editors 2-12-2013

Modern passages from Oswald Chambers' classic devotional reader "My Utmost for His Highest."

QR Blog Editor 8-03-2012

Eboo Patel on Millennials and the 2012 Presidential Election

QR Blog Editor 6-07-2012

Matthew Hutson asks an interesting question in an article for The Huffington Post - Are Conservatives More Religious and Liberals More Spiritual?

"In the United States, religion and politics have always been (fitful) bed buddies. But whether faith drives people left or right (or neither) is not obvious. On one hand, there is the Christian right, a demographic epitomized by Jerry Falwell and Pat Robertson that values tradition and authority and opposes gay rights and the teaching of evolution. On the other hand, we owe many of our advancements in civil rights -- a predominantly left-wing cause -- to religious leaders such as Martin Luther King Jr. One way to make sense of the relationship between faith and political orientation is to recognize the difference between religiousness and spirituality."

Read the full piece here

Melissa Rogers 5-31-2012

In the wake of President Obama's declaration of his personal support for the right of same-sex couples to marry under civil law, the nation is understandably focused on debating the merits of this position. Three related points from President Obama's announcement, however, deserve our attention as well.

First, President Obama noted that there is an important difference between civil marriage and religious marriage. The state defines civil marriage, which serves as the gateway for a wide variety of government benefits, rights and privileges. Religious marriage, on the other hand, is defined solely by religious communities.

These categories may be fuzzy in our minds because current law not only respects the ability of clergy and religious communities to define and bless religious marriage, it also allows clergy to solemnize civil marriage. That's why one often hears a minister conclude a wedding by saying, "By the authority vested in me by the state of X, I now pronounce you husband and wife."

Setting aside the oddity of a minister claiming the authority of the state rather than a higher power, the fact that the state allows clergy to bring a civil marriage into being does not mean it can require clergy to bless or recognize any relationship the state defines as civil marriage.

Omar Sacirbey 3-06-2012
TORSTEN BLACKWOOD/AFP/Getty Images

Australian-Egyptian soccer player Assmaah Helal wears a hijab, during a training session. TORSTEN BLACKWOOD/AFP/Getty Images

Muslim female soccer players are celebrating a decision by the International Football Association Board to allow them to test specially designed head coverings for four months.

Soccer's international governing body, known as FIFA, has prohibited headscarves since 2007, citing safety concerns. The new headscarves will be fastened with Velcro rather than pins.

The headscarf prohibition has generated controversy among fans of the world's most popular team sport, especially in Muslim countries in Africa, the Middle East and central Asia.

Tom Getman 12-23-2011
Graffiti on the "security wall" that runs through Bethlehem. Via http://commons.

Graffiti on the "security wall" that runs through Bethlehem. Via http://commons.wikimedia.org/wiki/File:Wall_in_Bethlehem6.jpg

A hegemonic power that separates and excludes is not of Jesus. I came away from the deep darkness settling on the land of the Holy One to declare along with my fellow Kairos delegates that, to paraphrase Bishop Marianne, “the fate of the free world depends on a civil society committed to Christ and a persistent, all-encompassing faithful non-violent tenacity pursuing creative and compassionate resistance.“

We must respond to those faithful ones behind both sides of the walls who are saying to us, “Come and See and Be with the people.” We must feel what Jesus felt as he witnessed tyranny and empire – the principalities and powers that oppress and dispossess and kill the poor for whom He had a heart. Please listen to the cries of the oppressed and act today in doing at least one small thing to bring a just peace…make a personal and if possible corporate choice in this critical moment of God’s Kairos.  

If all who hear the “Bethlehem Call” respond then momentum will build for the liberation of all God’s children in the Holy Land.

Cathleen Falsani 11-03-2011

"God helps those who help themselves," is, unfortunately for Mr. Carney, NOT in the Bible.

Rather it's an oft-quoted aphorism that sounds like it should be in the Bible but isn't. A "phantom scripture," if you will.