After sessions on gravitational waves, nuclear forensics, and artificial intelligence, one of the world’s largest general science conferences invited attendees to hear from an Episcopal priest.
The Rev. Fletcher Harper preached on climate change, and how to get a vast segment of the world’s population to pay better attention to what scientists know but many others doubt: that the problem is worsening and portends disaster.
“My entreaty for scientists is to be able to speak publicly about why you care,” said Harper, executive director of GreenFaith, an interfaith nonprofit that aims to galvanize religious people to safeguard the environment.
Safety is defined in the nineteenth chapter of Leviticus as abiding in God’s sense of justice —“not be partial to the poor or defer to the great: with justice you shall judge your neighbor.” Justice is love and love is behaving out of fairness to all — even those we see as a risk. We cannot expect to be in safety unless we treat others as we wish them to treat us.
The Vatican has launched a website as part of its efforts to protect children from clerical sexual abuse and promote healing and reconciliation.
It’s the first time that the Vatican has published resources and documents on the issue, and the site is sponsored by the commission set up by Pope Francis to protect minors.
By not hiding her HIV-positive status, Princess Kasune—an opposition MP in Zambia—is subverting the stigma of HIV/AIDS in her country, reports BBC News.
In 1997 Kasune tested positive for HIV and defied her husband’s desire to keep her status a secret. For this her church excommunicated her and her family disagreed with her decision.
“I long to see an HIV-free generation and hopefully a day without stigma,” said Kasune.
Catholics can be cremated under certain conditions, the Vatican has said, but loved ones should not scatter the ashes at sea, or on land, or into the wind, nor should they keep them in mementos or jewelry.
Instead, say new guidelines released on Oct. 25, the remains should be stored “in a sacred place” that “prevents the faithful departed from being forgotten” and “prevents any unfitting or superstitious practices.”
It is time for the American church to engage in this liberation for singles. As we have seen with racism and imperialism, cultural ideologies can transform into oppressive theologies, which then need to be answered with a call for liberation. This must include repentance and reconciliation, relinquishing of power, and making room for a new system to be put into place — a system that is made by, cares for, and affirms single people.
Top-notch preaching most attracts people looking for a new place to pray.
That's the conclusion of a new Pew Research Center study, released Aug. 23, which asked 5,000 people about their search for a new church or other house of worship.
Instead of the traditional vacation Bible school, this downtown church partnered with seven other congregations — black, white, Baptist, Jewish, Episcopal, Pentecostal, and nondenominational — to put on a community-organizing camp for kids aged 4 to 12.
The geography of poverty and its proximity to such opulence is one of the oddities of the city. Juxtaposed against the seeming wealth of the church, a community has formed — they live, literally, on the margins of this great structure. The church allows it. That the city frowns upon it is another story.
IN FALL 1884, the congregation that became Temple Israel opened its doors as the first Jewish synagogue in the state of Nebraska. From its inception, Temple Israel was a Reform congregation, a theologically progressive denomination that stresses the social justice imperatives of Judaism. Yet the early members of Temple Israel included not just Reform Jews, but Conservative and Orthodox Jews as well; navigating these interdenominational relationships would prove to be a significant part of the congregation’s early development.
Fast forward 130 years and Temple Israel is one of three houses of worship embarking on a unique interfaith partnership: a single campus in west Omaha that will house a Jewish synagogue, a Muslim mosque, a Christian church, and a fourth building for interfaith fellowship.
Aryeh Azriel, Temple Israel’s senior rabbi, planted the seeds for this project, known as the Tri-Faith Initiative, in 2006 when he reached out to the American Muslim Institute, another local religious community that was looking to construct a new building.
“The original idea started as a result of looking for a partnership in sharing parking lots,” Azriel told Sojourners.
The two communities had forged a relationship in 2001 when, following the Sept. 11 attacks, Azriel led members of Temple Israel in encircling a local mosque to protect it from the Islamophobic attacks they were seeing in the national news.
Syed Mohiuddin, president of the American Muslim Institute, agreed to the partnership; he liked the idea of the two religious groups sharing a parking lot with each other rather than with retail stores or other commercial development. However, it didn’t take long for the two communities to realize the project had greater potential than a shared parking lot. If they could find Christians willing to join them, they could build a shared campus for all three Abrahamic faiths, the first such campus in the world—at least to their knowledge.
As it turns out, the faith community may have a marked advantage when it comes to dealing with global warming. According to University of British Columbia social psychologist and author Ara Norenzayan, religion primes cooperation. In his work, Norenzayan has found religious societies to be more cooperative than non-religious societies — particularly where a group's survival is threatened.
Rev. J. Barrett Lee is pastor of North Presbyterian Church in Kalamazoo, Mich., whose mission is to "practice our ministry alongside people who live with mental illness." Website: wearenorth.org
1. Why is it important to talk about mental illness? The only time people want to talk about mental illness as a broad social issue is when a mass shooting occurs. It’s a huge problem because it perpetuates the myths of what mental illness is and how people with mental illness operate. People think, “What if some mentally ill person gets a gun and is going to shoot up a church or a school?” But the reality is that people who live with mental illness are actually 10 times more likely to be victims of violence than perpetrators of violence. I don’t know a single person in my church who even owns a gun.
2. How is North Presbyterian’s call to ministry unique? We decided that our ministry with people living with mental illness was not going to be a side project. It wasn’t going to be something we did in addition to our ministry. We felt God calling us to reorient the entire life of our congregation around making a space where all people can be treated as equal partners in Christ’s service. We started the Togetherness Group, a weekly social activities group where the whole goal is to be together. We do lots of fun activities, whether that’s going out to lunch, going to the zoo, or just playing bingo on a rainy day. For a lot of folks, this is their one safe space each week when they can get out of the house, be treated like a human, embrace their own humanity, have a good time, and take some of the pressure off of daily living.
An Italian bishop has clashed with a pair of priests who want to invite Muslims to pray inside their churches in a bid to promote tolerance in a diocese in Tuscany.
“The deserved, necessary and respectful welcome of people who practice other faiths and religions does not mean offering them space for prayers inside churches designed for liturgy and the gathering of Christian communities,” Bishop Fausto Tardelli of Pistoia said in a statement reported on March 19.
A church and mosque in France’s “jungle” camp for migrants and refugees have been destroyed, despite authorities’ reportedly promising not to demolish the places of worship. Bulldozers moved into the camp in Calais, the departure point for ferries to Great Britain, on Feb. 1 and tore down the mosque, which reportedly drew up to 300 worshippers each day, and St. Michael’s Church, a makeshift chapel serving mainly Orthodox Ethiopian Christians.
Apparently, Bigfoot wears glass slippers. And he lost one in Taiwan.
That may be the conclusion passers-by would come to when seeing this new church in Taiwan’s Jaiyi County, but in reality, the intention is to attract women worshippers.
December means curtains up for church Christmas pageants, hand-bell concerts, caroling kiddie choirs, and Nativity displays on the front lawns.
But the No. 1 reason most U.S. adults — Christians and many unbelievers, too — give for going to church at Christmastime is to “honor Jesus,” according to a new survey from the evangelical research agency LifeWay Research.
More than three in four of churchgoers (77 percent), Protestants and Catholics alike, said they were drawn to attend church to honor the birth of their savior, the fundamental religious experience of Christmas above and beyond all the seasonal fa-la-la-la-la.
I spend (most of) my Sunday mornings sitting in a pew at an Evangelical Lutheran Church in America congregation, singing old hymns, and reciting the Lord’s Prayer which I have had memorized since before I went to school.
At age 22, I make an effort to get my dose of word and sacrament before heading to brunch on Sunday mornings. Though I love the beach, I found greater joy in singing songs and leading Bible studies at a mainline church camp during my recent summers.
I love the sound of an organ.
Do not be alarmed: there are no known bands of Jesus fish-sporting, vigilante hackers patrolling the cyber underworld.
But in 13 cities this weekend — including Jakarta, Bangalore, Addis Ababa, Guatemala City, London, Waterloo, Atlanta, and Raleigh-Durham — more than 800 Christian coders, developers, programmers, designers, pastors, and artists gathered together for a 48-hour simultaneous hackathon. They scripted, designed, collaborated, and competed to develop new apps and websites for global and local adherents to the faith.
Programmers speaking of transformational love, and pastors wielding code: Welcome to the first global Christian hackathon.
In two wide-ranging new interviews, the pontiff discusses matters both weighty and personal, such as: the perils of his popularity, his plans to welcome divorced and remarried Catholics, and his fear that the church has locked Jesus up like a prisoner.
Speaking Sept. 13 to the Argentine radio station, FM Milenium, Francis lamented those who posed as his friends to exploit him, and decried religious fundamentalism.
And speaking to Portugal’s Radio Renascença in an interview that ran on Sept. 14, Francis said that a priest comes to hear his confession every 15 to 20 days: “And I never had to call an ambulance to take him back in shock over my sins!”
THE KILLING OF 18-year-old Michael Brown in Ferguson, Mo., last year and the events that followed sparked protests by the community in the St. Louis area asserting that black lives matter and ignited a discussion on race relations in the United States.
On the heels of non-indictments in the slaying of Brown and other black men, our nation focused its attention on the drastic inconsistencies inherent in our judicial system. To many observers, black lives had less standing in our nation than white lives.
Rodney King, Trayvon Martin, Mike Brown, Eric Garner, Tamir Rice, Walter Scott, and the churchgoers in Charleston, S.C., are part of a long list of black victims of violence. They are victims of an American narrative that devalues black souls, black lives, black bodies, and black minds. In response to these tragic events, particularly since the non-indictment of the police officers who killed Brown and Garner, many evangelicals have been calling for a biblical practice that is often absent in American Christianity—the call to lament.
On one level I am thrilled that evangelicals are discovering the importance of lament in dealing with racial injustice. However, I am concerned that the way lament is being used by some white evangelicals is a watered-down, weak lament that is no lament at all.
Lament is not simply feeling bad that Brown won’t be able to go to college. Lament is not simply feeling sad that Garner’s kids no longer have a father. Lament is not asserting your right to confront the police because, as a white person, you won’t be treated in the same way that a black protester may be treated. Lament is not the passive acceptance of tragedy. Lament is not weakly assenting to the status quo. Lament is not simply the expression of sorrow in order to assuage feelings of guilt and the burden of responsibility.