Pope Francis told an Argentine newspaper on May 25 that he hasn’t watched television since 1990. Think of all he’s missed, not just in terms of popular culture, but also in terms of American Catholicism. Here, in no particular order, are seven television shows the pope might want to catch up on before his September U.S. trip.
A Catholic priest in New Jersey who says he was dismissed from his campus ministry job over a Facebook post against anti-gay bullying and racism has come out as gay.
The Rev. Warren Hall told Outsports, a magazine for gay athletes, that while he remained committed to his vocation as a priest and to his vow of celibacy, he was not going to hide his sexual orientation.
“I have to be myself,” Hall said.
“I can’t worry what other people think.”
Nigeria’s newly elected president, Muhammadu Buhari, promised during his campaign that he would tackle the militant terrorist group Boko Haram.
On May 29, he will be sworn into office, just as the extremist group is ramping up its use of female suicide bombers.
Buhari, who is Muslim, replaces Goodluck Jonathan, a Christian from the country’s south. Both Christians and Muslims voted for Buhari in April, convinced he could stop the terrorist rampage.
Nigerians fear violence may escalate if female terrorists are deployed because they can hide explosives under their long Muslim abayas, or gowns.
The wedding season is in full swing, and Pope Francis used the occasion on May 27 to warn couples not to marry too quickly, while also reaffirming the Vatican’s opposition to gay nuptials.
Addressing crowds of followers at his weekly general audience in St. Peter’s Square, the pontiff urged couples to take their engagement seriously.
“Betrothal is, in other words, the time in which two people are called to work on love, a shared and profound task,” he said.
Each day, children on their way to Mount Carmel School pass through gates under the watch of armed security guards, and now city police officers who stop there on government orders after a nearby Catholic convent and school were broken into.
The vandals stole money, tampered with security cameras, and ransacked the principal’s office on Feb. 13.
The crime itself was relatively minor, but it rippled through other Christian schools. The attack was the sixth this year in an ongoing series targeting Christian communities and schools across India.
Nine FIFA officials and five business executives were arrested early Wednesday morning by Swiss authorities for “racketeering, wire fraud, and money laundering conspiracies, among other offenses, in connection with … a 24-year scheme to enrich themselves through the corruption of international soccer,” according to a statement from the Department of Justice.
According to the statement, bribes and kickbacks to obtain media marketing rights could amount to well over $150 million. Because many of the charges relate to CONCACAF, the regional confederation under FIFA headquartered in the United States, the officials will be extradited to the U.S. on federal corruption charges.
“Religion plays a less important role in American life.” Or maybe, “Religion declines as powerful source of American public authority.”
I doubt those headlines would have garnered the attention the Pew Center recently received with its subtitle “Christians Decline Sharply as Share of Population.”
This is no criticism of Pew. It gets full credit for bringing religious demographics to the public’s attention. And the story of Christian decline is an obvious hook, as is the story of the rapidly growing number of “nones,” people with no particular religious affiliation.
But behind the story of Christian decline and the rise of “nones” is a long-standing debate about what religion theorists call “secularization,” the broad process by which religion gradually loses its social influence.
It would be God’s incarnate presence in human life. Not the only presence, but one that many people could enter into. Not so much an institution with structures, rules, and layers of leadership, but rather a dynamic, ever-shifting community that gathered in various ways, ranging from small circles of friends to mass assemblies for special purposes.
It would look outward, unlike other human institutions that look inward. It would see people wanting to draw closer to God. It would see human needs such as grief and tragedy, hunger and hopelessness. It would see key moments in people’s lives, such as partnering and parenting. It would see the ways people hurt each other and the tendency of injustice to become systemic.
The problems of the world can overwhelm us. When we are confronted by the Divine in the cries of human need, we may, like Isaiah, feel unworthy and ill-equipped to respond. However, if we allow this Divine experience to transform our human weakness, we can find the courage and strength to answer that call, as Jean Vanier has, with a bold, “Here I am!” What follows may be more difficult than we can imagine, but we can be confident in the knowledge that the work we do is Holy work.
“It’s a new form of Christianity,” explained Opoku Onyinah, “now also living in the West.” He’s the president of the Ghana Pentecostal and Charismatic Council, and also heads the Church of Pentecost, begun in Ghana and now in 84 nations. Onyinah was speaking at a workshop on “How Shall We Walk Between Cultures,” and explaining how African Christianity is interacting with postmodern culture. It was part of Empowered21, which gathered thousands of Pentecostals in Jerusalem over Pentecost.
I’ve found this idea intriguing. Pentecostalism, especially as it is emerging in the non-Western world, is a postmodern faith. Often I’ve said, “An evangelical wants to know what you believe, while a Pentecostal wants to hear your spiritual story.” Perhaps it’s an oversimplification. But Pentecostalism embodies a strong emphasis on narrative and finds reality in spiritual experiences that defy the logic and rationality of modern Western culture.