What we have yet to hear from Republican presidential candidates or the habitual hawks is the appropriate spiritual response to the war in Iraq — repentance. Instead, we hear this defensive language: “Everybody got it wrong.” Well that’s not true. The people who ultimately made the decision to invade, occupy, and completely destabilize Iraq did indeed get it wrong. But so far, they have been unwilling to admit their incredible mistakes that we all now have to live with: the enormous number of lives lost or permanently damaged; the extremely dangerous exacerbation of the sectarian Sunni/Shia conflict that now rules the entire region; and the creation of the conditions that led to ISIS. Except for Rand Paul, none of the Republican candidates has been willing to admit that ISIS is a consequence of our complete devastation and destabilization of Iraq — leaving us with the greatest real threat the international community has faced for some time. Yet we’ve heard not a word of apology for mistakes or any spirit of repentance from the neoconservative hawks.
The rising number of people choosing “nothing in particular,“ a subset of the "unaffiliated” label, has raised hackles across the theo-political spectrum, from some fundamentalist evangelicals decrying the de-Christianizing of the nation to more mainline Protestant handwringing over the loss of current and future members from already-struggling denominations.
The problem with this range of views (as far as I’ve read) is that, while certainly broad, it’s pretty shallow. There’s nuance to the “nones.” I can say this with confidence as someone who has drifted across the borders of that category once or twice or every other day. While there are certainly those in the group who don’t care about religion, there are also those with complicated feelings. These are people who still see their lives, maybe all life around them, as uniquely religious. Many have even done the work to interpret such complicated feelings, which is no small task.
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.