Sit down and shut up.
That’s the message of a campaign launched Sept. 8 by the American Humanist Association, asking Americans to refrain from standing and reciting the Pledge of Allegiance until Congress removes the phrase “under God.”
The 29,000-member humanist activist group, which also advocates on First Amendment issues, holds that the phrase “under God” is an unconstitutional establishment of religion.
“Until the Pledge is restored to its inclusive version, we can take it upon ourselves to refuse to participate in what’s become a discriminatory exercise,” the campaign’s website, Don’t Say the Pledge, says. It also describes the current pledge as “twisted, with divisive religious language that implies true patriots must be believers.”
Editor's Note: Spoilers ahead! You've been warned.
Over the past eight episodes of The Leftovers, HBO’s latest drama based on Tom Perrotta’s play of the same name, viewers have been treated to a case study in grief and faith in the midst of a life-changing event. Unlike the Left Behind series, which incorporated Christian triumphalism with terrible theology, The Leftovers examines the deeper human and spiritual issues of what would happen were two percent of the population to suddenly disappear. It is powerful and beautiful and really hard to watch (especially Episode Five). It asks the question: does life go on when your world is changed forever?
The show offers a variety of responses to the Sudden Departure of October 14: Kevin Garvey, the police chief who seems to be losing his mind after his wife leaves him for a cult and after his father needs to be committed; Nora Durst, who’s lost her entire family, so she keeps everything exactly as it was when the Sudden Departure occurred; Rev. Matt Jamison, Nora’s brother whose faith has been shaken because he was not taken; the town dogs who have become feral; and finally, the creepiest citizens of Mapleton, the Guilty Remnant, or the GR as they’re “affectionately” known.
This past week’s episode gave us a greater understanding of the GR. Although the nihilistic views of the Guilty Remnant are quite different from those of Christianity, I was struck by their powerful and strategic mission of witness. The cult was formed out of the recognition that everything changed on October 14 and that to pretend otherwise was foolish. The group, in their white clothes, their silence, their stripped-down existence, bears witness to the fact that they are living reminders of what happened. They are fundamentalists about their cause and willing to die for it — even if that death comes from their own hands.
I was privileged to attend the ordination of a friend recently. For the first time, Michelle got to say the blessing over the bread, to break the bread and to give it to all of us with her hands.
Many tears, much joy.
As she handed me a small piece of the bigger loaf, I was reminded of how we, like the communion bread, are in the hands of others for so much of our lives. And how religion can be a thing of so much good or so much pain, depending upon whose hands it is in.
In the right hands, it’s a pathway to the divine. In the wrong hands …
It’s important that we always differentiate between religion and God. The two are distinct. God is always much bigger than any and all of our religions.
Some called it “The Great War.” Others called it “The War to End All Wars.” History proves it was neither.
As the world marks the 100th anniversary of the outbreak of World War I — a conflict that left 37 million dead or wounded and reshaped the global map — a number of scholars and authors are examining a facet of the war they say has been overlooked — the religious framework they say led to the conflict, affected its outcome and continues to impact global events today.
More than that, they argue, today’s religious and political realities — ongoing wars, disputed borders and hostile relationships — have their roots in the global conflict that began when Austria-Hungary declared war on Serbia on July 28, 1914.
Editor's Note: This post was originally a sermon in our monthly Sojourners chapel.
Friends, grace and peace to you from God our Father and the Lord Jesus Christ.
Around the time I started middle school, my church acquired a series of books called The Left Behind Series. These books chronicle the final days of earth as outlined in the book of Revelation and other apocalyptic biblical texts. I won’t offer any commentary on the theology of these books, or even their literary value, but, as a middle-schooler, they were fairly impressionable.
The entire series begins with a dramatic reinterpretation of the rapture. People are going about their daily lives — driving to work, flying airplanes, making breakfast — when all of a sudden, people who had been there just seconds before are gone. Simply vanished into thin air. Of course, chaos ensues, because who is driving the car? Flying the airplane? Tending the stove? The world they leave behind is shattered, broken, and chaotic! This seminal event — the rapture — shapes the rest of the series as those who have been “left behind” work to win the ultimate prize — a place in heaven where they are no longer left behind.
This week’s Supreme Court ruling allowing sectarian prayers at public meetings dealt a body blow to atheist organizations.
That was the assessment of David Silverman, president of American Atheists, speaking Tuesday to a group of nonbelievers at Stanford University. He then described a scenario that may raise eyebrows among some atheists: working with religious groups to fight against the ruling.
That’s a change for a man who has famously described religion as a “poison.” And it is emblematic, observers say, of the change that may result from the majority opinion in Greece v. Galloway, which found that prayers citing “the blood sacrifice of Jesus Christ” are permissible before government business.
Other secularists are likewise convinced that now is the time for atheists to join forces with members of minority faiths.
Sometimes it's hard to blame people for rejecting God, because many Christians present a God that is ugly, cruel, unfair, and utterly horrific. Thus, when people avoid Christianity, they're actually shunning their ugly perception of it.
When you hear people talk about God, what type of God are you imagining? When you speak of God, what type of God are you communicating?
Unfortunately, society's obsession with success, politics, business, security, wealth, and comfort has hijacked the way we see and interpret God — even Christians are guilty of this.
It's easy to manipulate God to fit our own agendas, to use religion to rationalize our actions, to wield spirituality as a weapon, and manipulate theology to rationalize our sins.
Like many people, I was troubled when I heard about the recent shooting outside of a Jewish community center in Overland Park, Kansas. According to several news accounts, the perpetrator — Frazier Glenn Cross — yelled, “Heil Hitler” at onlookers as he was being carried away in a police car. Cross also has a long history of anti-Semitic behavior and has publically declared a hatred of all Jews.
In addition to being troubled by this act of hatred and violence, I was also troubled by the quick response of CNN Belief Blog Co-Editor, Daniel Burke, who made it a point to emphasize that Frazier was not a Christian but rather allegedly an adherent of Odinism, a “neo-pagan” religion which, according to Burke, “has emerged as one the most vicious strains in the white supremacist movement.”
While the annals of Christian history — ancient and modern — are full of accounts of violence perpetrated in the name of Christianity, my objective here is neither to defend Odinism nor to criticize Christianity. Instead, I want to highlight the socially constructed nature of beliefs and beliefs systems and emphasize how these socially constructed beliefs say far more about us than they do about the “gods” we claim to accept or reject.