In the same-sex marriage discussion, people cite 2,000 years of church history to support their suspicions of affirming theology. But this same history offers plenty of examples of healthy theological shifts that actually counter tradition. Healing on the Sabbath went against thousands of years of history. Replacing circumcision with baptism went against thousands of years of history. Even the Reformation went against 1,500 years of history, with the Reformers’ claim that they better understood the church fathers than the church did. History reveals that the church is always learning, always engaging in a re-examination of core values.
In other comments published Monday, Chaldean Patriarch Louis Raphael I Sako of Baghdad also said Trump’s policy of preferential immigration for Christians was a “trap” and would “create and feed” tensions with Muslims.
Religion is increasingly viewed as highly politicized, not least due to the way that it is frequently covered in the news. Numerous studies have shown that news stories with emotional cues tend to both gain audience attention and prolong audience engagement.
It may therefore come as no surprise that online debates about religion are packed with emotional cues that evoke strong reactions from those who participate in them. This sets the stage for passionate online debates.
Sometimes a call from God is not enough to keep a pastor in his post.
Many evangelical pastors who quit before retirement age found “another calling” either off the pulpit or out of ministry altogether. But many also say they were driven away by conflict and burnout. So says a new survey of former pastors from four denominations.
Canadians are supposed to be the good guys in the story. Well, not anymore.
News articles about turmoil at General Theological Seminary had immediate impact on those of us who attended Episcopal seminaries.
But the news “went viral” far beyond that small coterie and for reasons beyond nostalgia.
For one thing, it’s a juicy soap opera. Faculty playing hardball, then finding themselves unemployed. A dean pushing back, then losing credibility as word about him spread. A board looking confused and high-handed. Students wondering if they, too, should go on strike.
But impact goes beyond the particular event itself. For something fundamental seems to be changing.
In recent years, my family has navigated some rough patches: death, cancer treatments, open heart surgeries, chronic disease, etc. Now, I’m certain this isn’t everyone’s experience, but mine has been that in these times of trauma or tragedy, family comes together to stand with one another as we wrestle through life’s crap. We aren’t picking fights, we are crying on each other’s shoulders.
In recent months, our human family has been enduring an especially rough patch.
Whether in remote villages or urban centers, few have been untouched (in some way) by the realities unfolding.
As I observe our corporate response to tragedy as a human family, and evaluate my own response in the midst of it, I have noticed something disturbing unfold. Rather than rally together as a family navigating a season of trauma, we have used this moment to divide, stir hatred and misunderstanding, point fingers, and more than anything, view those on the opposite side of an issue as less than human.
In the Judeo-Christian tradition, God calls us to love and show compassion to the stranger, particularly those who suffer. But first, they must become real to us. And there is nothing more viscerally real, perhaps, than the face of a dead child.
Is it possible to let our hearts by broken by the dead children of our enemy? Is our God big enough to allow us to imagine that God loves those we fear and despise?
Not until, I believe, they have faces.
Iraq, Syria, Ukraine, Israel, Gaza – though religious fervor is alive and well in these embattled areas, loathing, horror, and hatred seem to reign, darkness to rule. In the grim night, we cannot see each other’s faces.
Religious leaders from across Africa and England came together Wednesday to discuss the role clergy should play in preventing and responding to sexual violence.
The panel was part of the three-day Global Summit to End Sexual Violence in Conflict co-chaired by Angelina Jolie, the special envoy for the U.N. high commissioner for refugees. Jolie made an unannounced appearance before the event, causing attendance to surge and preventing several dozen participants from entering the crowded conference room.
In a pre-recorded video message, Archbishop of Canterbury Justin Welby started the session by describing some of the positive developments he observed firsthand on a recent trip to the Democratic Republic of Congo.
“Historically there has been a culture of impunity,” he said. “Faith leaders are challenging that culture fiercely and saying that rape and sexual violence in war is absolutely unacceptable and will result in consequences.”
Spiritual accountability and discipline are slowly becoming extinct within church communities Here are some reasons why:
1. A Desire for Comfort and a Fear of Conflict:
Confrontation is awkward, messy, and just plain hard — so few do it. Additionally, churches and spiritual communities are intentional about creating a sense of peace, encouragement, happiness, and joy — even if it’s a façade.
Identifying sin, exposing immorality, admitting the truth, uncovering corruption, and acknowledging failure contradict the image many churches are trying to portray.
In reality, Christianity was never meant to be comfortable or easy, but in a society obsessed with self-gratification, pleasure, and comfort, churches too easily succumb to an attitude of placation and appeasement instead of responsibility and intervention.
The writers of Parenthood, the popular NBC family drama, use an interesting device to dramatize conflict. When two characters have a difference of opinion their exchange begins in measured, even tones. One person talks, while the other listens. Then the second person talks, while the first one listens. But as their disagreement heats up, the exchange gets faster and faster until no one is listening and both characters are talking over each other so loud and fast that it’s difficult to understand exactly what they are saying. This clip is typical. It’s an argument between Sarah and her boyfriend, Mark, over whether or not she will be able to keep her promise to attend a weekend getaway with him.
African church leaders are urging parties in the South Sudanese conflict to respect places of worship, after rebels attacked and looted church compounds in the town of Malakal.
The Roman Catholic Cathedral of Malakal was looted at gunpoint, forcing priests, and civilians to flee, a regional church leader said.
Catholic and Presbyterian churches, a hospital and an orphanage have become safe havens for refugees escaping the fighting in the city.
“I came to know myself what it means to be asked for something under the threat of a gun when a group in uniform stopped me on the way from the hospital to the church,” said one Catholic priest, who did not give his name because he fears for his safety. “They blocked me and took my watch and a key.”
A huge statue of the Virgin Mary towers over churches, monasteries and mosques in the Syrian city of Maaloula, where a dialect of the Aramaic language of Jesus is still spoken.
The town has managed to stay out of the Syrian conflict between Sunni Muslim rebels and the regime of dictator Bashar Assad, as have most of Syria’s 2 million Christians.
But worsening violence has forced the community into a corner: Continuous clashes between the rebels and the regime in this isolated town of 2,000 people as well as other Christian towns over the past two weeks have many Christians worried that they will no longer be allowed to stay neutral.
Conflict happens everywhere, from Congress to congregations, from boardrooms to bedrooms. The dysfunction of Congress is just a highly public instance of a typical conflict scenario.
I recently compiled some basics of church conflict. See if you agree with me that this playbook applies broadly.
Church conflicts – which will happen to all clergy and congregations eventually – generally focus on the clergy, just as conflict in any enterprise tends to focus on the top leader. That’s because the underlying issue usually is power – who calls the shots, who can initiate change, who can hold others accountable.
Secondary issues like specific actions, perceived performance and trust get the spotlight, but are surrogates for the power issue. People who want power don’t relish being perceived as wanting power. They prefer being seen as the aggrieved, better performers, more trustworthy, more faithful to ultimate purposes.
Church conflicts usually spring from a small group of antagonists, perhaps even a single person, who start with a conclusion, largely intuitive and emotional, and then search for reasons. Those reasons tend to be moving targets that defy better information. Deal with one reason, and two more take its place.
Antagonists, meanwhile, intimidate others into compliance, or at least silence, by making it clear they will stop at nothing to win.
WASHINGTON — It’s an idea that feels particularly poignant this Thanksgiving: American Jews and Muslims banding together to help the homeless and other needy people.
The interfaith collaboration has been going on for five years, but the recent exchange of rockets between Gaza and Israel is weighing especially hard on both communities this week. That's why a joint session of sandwich making or a group visit to a nursing home has taken on added significance.
“In this time of warfare it was a beautiful experience to see the two come together,” said Haider Dost, a Muslim student at Virginia’s George Mason University who worked with Jewish students to feed the homeless Sunday in Franklin Park, just blocks from the White House.