Growing up Baptist, J. Dana Trent heard plenty of warnings about interfaith romance.
Marrying the wrong person — known as being “unequally yoked” — could ruin your faith and your marriage.
But three years after marrying a former Hindu monk, Trent says she’s a better Christian than ever.
“I had become complacent in my Christianity,” said Trent, an ordained Baptist minister. “Now my religion and spirituality have become much more integrated in my life.”
Sojourners supports the National Religious Campaign Against Torture (NRCAT). NRCAT recently released five Youtube videos to counter the claims found in pop-culture that torture is acceptable. Check out this video of people of faith speaking to core faith values that underlie their anti-torture work,, which features Sojourners' Lisa Sharon Harper.
What was supposed to be a touchy-feely, one-on-one interview by Oprah Winfrey with long-distance swimmer Diana Nyad has morphed into a broader, sometimes angry exchange about what it means to be an atheist.
Earlier this month Winfrey, 59, hosted Nyad on “Super Soul Sunday,” her weekly talk program on cable’s Oprah Winfrey Network. Nyad, 64, recently completed a 53-hour solo swim from Cuba to Florida.
During the hourlong segment, Nyad declared herself an atheist.
Under a cloudy and drizzly sky, across the street from the U.S. Capitol, David Beckmann read passages from the prophet Isaiah.
“Comfort, comfort my people, says your God,” read Beckmann, president of Bread for the World and one of several Protestant and Catholic leaders who gathered Wednesday to launch “Faithful Filibuster.”
The effort is intended to remind members of Congress that the government shutdown is hurting poor and vulnerable people.
Author Malcolm Gladwell may not be known for writing on religion. His New York Times best-selling books “The Tipping Point,” “Outliers,” “Blink” and “What the Dog Saw” deal with the unexpected twists in social science research. But his newest book, “David and Goliath: Underdogs, Misfits, and the Art of Battling Giants,” also includes underlying faith-related themes, and not just in the title.
Gladwell said that while researching the book, he began rediscovering his own faith after having drifted away. Here, he speaks with RNS about his Mennonite family, how Jesus perfectly illustrates the point in his new book and how Gladwell’s return to faith changed the way he wrote the book.
At an interfaith summer camp in northern New Jersey, two dozen children explored a swamp to learn how creatures depend on safe water.
In Southern California, a Unitarian Universalist congregation installed a dry well so water from its church rooftops drains into underground pipes to replenish the water table.
In Vermont, members of a Lutheran church removed cars and appliances that had been dumped in a nearby stream and restored its banks with local willows and oaks.
Across the country, water has become more than a ritual element used in Christian baptismal rites or in Jewish and Muslim cleansing ceremonies. It has become a focus for worshippers seeking to go beyond water’s ritual symbolism and think more deeply about their relationship to this life-giving resource.
As Congress makes a final attempt this fall to act on comprehensive immigration reform, the debate is focusing on “securing” our borders and offering a path to citizenship to the 11 million residents here without proper documentation. These politicized arguments, however, don’t see the forest for the trees.
We’re not viewing the broader impact that immigration has had on American society, especially since the last major immigration reform of the 1960s. In particular, we’re missing the way immigration is transforming the religious life of North America.
We commonly view immigration as introducing large numbers of non-Christian religions into U.S. society. True, because of immigration in the last half century, America has become the most religiously diverse country in the world, with thousands of mosques and temples dotting our religious landscape.
Upon my recent return from the Middle East (with The Global Immersion Project), I was struck more than ever before at our Western infatuation around military aggression, violence, and division. Not only are these the primary narratives we are fed through our major media outlets, they are the narratives we subconsciously embrace through the latest bestseller, box office hit, or video game. Violence, death, and division have become normative. We are becoming numb to the very things that we – as ambassadors of hope and reconciliation – are to turn from as Resurrection People. It is as though there is a stranglehold on our on our ability to see and participate in the stories of healing and new life.
As surprising as this may be, embedded in the midst of these conflicts are endless stories of hope that never make the latest headline or sound bite. And in the times I've followed Jesus INTO these places of conflict, I continue to encounter stories of peace and hope that embody the Gospel message, stories by real people, happening right now, in places usually known only for conflict, violence, and death.
Lots of people claim to be “following Jesus” and then they do stuff like this. Sure, people who follow Jesus do these things all the time, but you can't say you are doing them because you are trying to follow Jesus' example.
(Clearly, this is not a complete list but it's a good place to start).
10) Exclude people because they practice another religion.
Jesus was constantly including people, and he did it with a radical disregard for their religion. We do not have a single recorded incident of Jesus asking for a person's religious affiliation before being willing to speak with them or break bread with them. We do have several records of Jesus seeking out those who happen to practice faith differently from him. There was even this one time when he used a hated Samaritan as an example of how we are supposed to take care of each other.
On a recent Monday evening, a room inside Christ Community Church was transformed into a coffeehouse with fresh-brewed coffee, plenty of popped kettle corn and the thorny subject of racism on the table.
For an hour, about 20 people gathered around tables, shared personal experiences about racism, watched a short documentary and answered questions meant to stimulate conversation.
The event is called Lifetree Cafe, and it’s a new evangelical tool gaining popularity with churches reaching out to potential members.
In a conference full of people who champion traditional religious values, Amardeep Singh knew that everyone might not appreciate his recounting of the “uncomfortable” cab ride he had taken the previous day.
Singh, a featured speaker at the second annual National Religious Freedom Conference in Washington on Thursday, told the several hundred attendees that his D.C. taxi driver had the radio tuned to a religiously minded commentator, who was explaining that women become lesbians because they had been abused.
His cab story — both his telling and the reaction to it — reveals fault lines in the coalition of Americans concerned that government and popular culture are eroding religious freedom and trying to banish religion from the public sphere.
DRAPER, Utah — As young brothers, Kris, and Kourt McGuire often spent hours chasing the shimmering dragonflies that floated above a lush, green pasture behind their house.
One day, when their mom told them to come inside to clean their room, they silently obeyed — or so she thought. After a time, she went to check on the two youngest of her four sons. She found their bedroom alive with dragonflies, which they had tied with strings hung from the ceiling.
She smiled, and they all broke into laughter.
It’s one of Lyn McGuire’s favorite recollections of the two boys — a memory that predates the heartache of losing them both.
Kris died at age 8 in 1986, when a car hit him on the way to school. Kourt died about 10 years later, at age 17, killing himself amid depression and the still-stinging absence of his older brother.
NEW YORK — I sat with my gospel choir colleagues, in a pew, while the host choir at Park Avenue Synagogue rehearsed a lovely Psalm setting in Hebrew.
Some sang the Hebrew text with ease, some with difficulty — a reminder that faith generally means learning a language other than one’s own.
After the synagogue choir sang in their other-language, we joined them to sing in our other-language: swaying to the beat, getting one’s body into the praise. They responded gladly, as our combined choirs rehearsed Richard Smallwood’s epic “Total Praise,” a setting of Psalm 121, which Christians and Jews share.
When two choirs from Park Avenue Christian Church and two choirs from Park Avenue Synagogue, plus some jazz musicians, performed Sunday, at a Psalms festival, we disrupted 2,000 years of animus between Christians and Jews. In the eyes of the creator God who made us all, we said, we are more alike than different, more connected than separated, more eager for shared faith than for separate and superior faith.
Rose Marie Berger writes in the May 2013 Sojourners magazine cover story, “For God So Loved the World,” that people of faith are key to reversing climate change. It will take a holy power shift to compel God’s people to care for creation and “launch an irresistible force for change.”
In creative and bold ways, people of faith from various religious traditions are doing just that. Together, they are raising their voices and taking action to address climate change.
Radical monotheism. It sounds like a frightening term, when there are fundamentalist Christians and Muslims around the world and here inside our own borders, religious folk who want to turn our nation-states into theocracies under gods crafted according to their own images. When we think of radical monotheism, we hear, “My god is bigger than your god. No, wait: Your god’s a fake!”
But theologian H. Richard Niebuhr proposed a kinder, gentler, more generous idea of radical monotheism. He was writing between the Korean and Vietnam wars, as the clash between two “social gods” — capitalism and Marxism — bloodied the globe:
WASHINGTON — As a coalition of mostly Christian groups gathered here Thursday to support church leaders who have publicly questioned U.S. aid to Israel, those same church leaders signaled that they want to reconcile with the Jewish groups who were upset by their action.
An Oct. 5 letter asking Congress to investigate U.S. aid to Israel led Jewish groups to cancel a long-planned meeting later that month of the Christian-Jewish Roundtable, a eight-year-old group dedicated to improving relations between the two faiths.
The Rev. Gradye Parsons, the top official of the Presbyterian Church (USA) and the first signatory on the letter, did not attend Thursday's Washington press conference that was convened to support its message. But Parsons said he stands by the letter, and acknowledged that it heightened tensions between Jews and Christians on the roundtable.
“We regret any distancing it put between us and our Jewish partners," he said, "and we hope we can close that gap."
In the wee hours of Wednesday morning, we learned that President Barack Obama would remain the leader of the free world. But his victory came at a price. He and Governor Mitt Romney now have the honor of participating in the most negative election in United States history.
“The campaign has already set records for nastiness and negativity,” Senator Joseph Lieberman commented to CNN in August. Howard Fineman echoed the sentiments on the Huffington Post, calling it “the nastiest, most abrasive personally accusatory presidential campaign in modern times.”
It’s hard to argue with their assessments, but does anyone care? And if so, what are we going to do about it?
Every campaign has a measure of negativity, but 2012 was exceptional.
Every campaign has a measure of negativity, but 2012 was exceptional. Mudslinging became an art form, and the lack of truth-telling turned “fact-checking” into a cottage industry. At one time in this country, disagreements could be settled by a good old-fashioned duel. (If you don’t believe me, ask Aaron Burr.) But in the media age, guns are no longer necessary. We have commercials.
The campaigns unleashed roughly 1,000,000 television ads during this election, and a record four out of five were negative.
TONY CAMPOLO: Shane, I have a question to ask that may make you squirm a little bit. From hearing you talk and reading your books, you often seem to suggest that Christians not participate in the political process, and that political activism is somewhat futile. Have I understood your position correctly?
SHANE CLAIBORNE: The question for me is not are we political, but how are we political? We need to be politically engaged, but peculiar in how we engage. Jesus and the early Christians had a marvelous political imagination. They turned all the presumptions and ideas of power and blessing upside down.
The early Christians felt a deep collision with the empire in which they lived, and with politics as usual. They carelessly crossed party lines and built subversive friendships. And we should do that too. To be nonpartisan doesn’t mean we’re nonpolitical. We should refuse to get sucked into political camps and insist on pulling the best out of all of them. That’s what Jesus did—challenge the worst of each camp and pull out the best of each. That’s why we see Essenes, Zealots, Herodians, Pharisees, and Sadducees all following Jesus and even joining his movement. But they had to become new creations. They had to let go of some things. Jesus challenged the tax-collecting system of Rome and the sword of the Zealots.
So to answer the question, I engage with local politics because it affects people I love. And I engage in national politics because it affects people I love.
Governments can do lots of things, but there are a lot of things they cannot do. A government can pass good laws, but no law can change a human heart. Only God can do that. A government can provide good housing, but folks can have a house without having a home. We can keep people breathing with good health care, but they still may not really be alive. The work of community, love, reconciliation, restoration is the work we cannot leave up to politicians. This is the work we are all called to do. We can’t wait on politicians to change the world. We can’t wait on governments to legislate love. And we don’t let policies define how we treat people; how we treat people shapes our policies.
TONY CAMPOLO: So you are not calling for noninvolvement in politics. Instead, you are warning Christians not to put their trust totally in political powers. You are calling them to exercise an ongoing involvement with the political process, to constantly speak truth to power in those places where power seems to be asserting itself in ways that are contrary to the will of God.
With their “True Love Waits” jewelry, conferences and T-shirts, Christians may be the face of the abstinence movement, but Muslims and Hindus are more likely to abstain from premarital sex.
That's the conclusion of a new study in the American Sociological Review, which also found that Muslims and Hindus -- at least in the developing world -- are more likely than Christians and Jews to refrain from extramarital sex.
“All major world religions discourage sex outside of marriage, but they are not all equally effective in shaping behavior,” said Amy Adamczyk of the John Jay College of Criminal Justice, who co-authored the study with John Jay doctoral student Brittany E. Hayes.
Drawing on the Demographic and Health Surveys funded by the U.S. Agency for International Development, the study included data from 31 developing nations collected between 2000 and 2008. The authors focused on individuals' responses to questions on religious affiliation, marital status, and sexual behavior outside of marriage.
Adamczyk said the study evolved from another study she was doing that found countries with large Muslim populations have very low rates of HIV and AIDS. "I was trying to figure out why that would be,” she said. One reason she considered was lower rates of sex outside of marriage.
Editor's Note: Megan Monaghan Rivas tells her story of why she's part of the 20 percent of Americans who identify with "no religion in particular." Find more stories (or share your own) HERE. Read about the study HERE.
There are never really two kinds of people in the world. But for purposes of this post, I’ll posit that there are two kinds of “nones” in the world – “nones” who would be part of a church if they could just find the right one, and “nones” who have no desire to be part of a church even if it matched them perfectly. I place myself in the latter category.
Like many “nones,” I started out as a “some.” I was reared in the Roman Catholic Church and educated in Catholic schools. As luck and the development curve would have it, just after confirmation (at age 14) I started finding out things about the church that I could not stand up and be counted for. The church’s policies concerning women and homosexuals seemed to me to stand in deliberate polar opposition to the Gospel message. And the church is not known for willingness to change from the inside. I didn’t have another 2,000 years to wait. My first “adult” move in the church was to leave it.