Here’s a 3½-minute video snack where a mix of UUs explain how they came to this tradition.
The crescent-topped dome of Masjid An-Nasr peeks through trees of a residential neighborhood in Oklahoma City. (photo: Andrew Shockley/Flickr)
Breathing some new life into an old conversation.
Krista reflects on her conversation with Rabbi Sandy Sasso and the insight that "children can make the essence of religion come alive" and "may ultimately teach us far more than we teach them."
“Everything I write is for spiritual reasons—to help people keep their spirits up, to help transform misery into laughter or healing, to help people remember the truth of their spiritual identities.”
When I was a child, the phrase “Defender of the Faith” did not conjure images of the Latin title Fidei defensor or of the British crown. Rather, it somehow got tangled up with another prominent idiom of my youth, “Masters of the Universe,” which referred to the popular Mattel media franchise starring He-Man. A defender of the faith was a kind of superhero, a person of great strength with an important mission.
These days, the phrase invokes yet another, completely different meaning to me. I now think of a defender of the faith as anyone who attempts to wrestle the reputation of his faith out of the hands of those who, through their actions or speech, disparage it.
Biblical quotes displayed in Washington, DC for the 2006 National Day of Prayer.
(photo: Street Protest TV/Flickr)
Collin Hansen’s article in Christianity Today points out that pastor John Piper’s invitation may reveal a larger split within the Evangelical community, and a backlash against Saddleback pastor Rick Warren:
“You see, a lot of folks who like John don’t like Rick. So now some of John’s friends aren’t sure they want to hang out with him anymore. They may not come to his party in Minneapolis. And they aren’t sure that you should either.”
Members of the U.S. Supreme Court pose for a group photograph on September 29, 2009.
Front row (l-r): Anthony M. Kennedy, John Paul Stevens, John G. Roberts, Antonin Scalia, Clarence Thomas. Back row (l-r): Samuel Alito Jr., Ruth Bader Ginsburg, Stephen Breyer, Sonia Sotomayor. (photo: Mark Wilson/Getty Images)
On April 9th, Justice Stevens announced his upcoming retirement from the U.S. Supreme Court. The loss of the lone Protestant on the Court, in a country with 51% Protestants, has sparked a vigorous media discussion. Pundits and journalists are asking how, and if, this will impact future Court discussions, and if religion should even be a consideration when selecting Justice Stevens’ replacement.
Being new on the staff, I love hearing older programs that are new to me. Preparing for the Mayfair Yang show this week, Krista mentioned a past conversation with author Anchee Min, whose name came up again the next day when we received a copy of her latest book, Pearl of China.
Over at Floatingsheep, Mark Graham has been rendering some superb data sets about religion as it manifests itself in various ways on the Internet.
We've been thinking about Anne Lamott a lot lately as we continue to build a dialogue about what it means to be spiritual but not necessarily religious.
If you consider yourself "spiritual but not religious," can you help us understand what this term actually means to you? Does science have something to do with it?
New data from the Pew Forum may be unsurprising to some of us, but it amplifies what we have probably assumed to be true and seems relevant to our projects at Speaking of Faith:
“Compared with their elders today, young people are much less likely to affiliate with any religious tradition or to identify themselves as part of a Christian denomination. Fully one-in-four adults under age 30 (25%) are unaffiliated, describing their religion as “atheist,” “agnostic” or “nothing in particular.” This compares with less than one-fifth of people in their 30s (19%), 15% of those in their 40s, 14% of those in their 50s and 10% or less among those 60 and older. About two-thirds of young people (68%) say they are members of a Christian denomination and 43% describe themselves as Protestants, compared with 81% of adults ages 30 and older who associate with Christian faiths and 53% who are Protestants.”
Any insights you draw from this latest report?
His answer to the audience question, “Is religion potentially dangerous?” is one that’s often asked in the context of the seemingly intractable conflict between Israelis and Palestinians.
“…there are some scientists who say ‘I don’t think electrons really exist.’ It’s useful to think of them as existing. It’s useful to build computers with that image in mind of an electron, but I don’t think they really exist… when other people think of God as a personal thing, that’s as close as you can get given the constraints on human cognition and maybe it’s not something you should apologize for…”
Transcribing Krista’s interview with Robert Wright for next week’s show, I came across this passage, which reminded me of a conversation I had with a Hindu Sanyasi when I was 16. In Hinduism, “God” has different definitions depending on what appeals to you. For example, in my family, I grew up understanding that all the different deities were forms of one personal being. But working in India, I met people who literally believed every deity existed as a separate identity — true polytheism. And this Sanyasi was my first exposure to the idea of God not as a personal being.