From 1970 to 1975, Bayside Hills—a pleasant and prosperous neighborhood in Northeastern Queens, a borough of New York City—was embroiled in controversy when a local woman named Veronica Lueken announced that the Virgin Mary was appearing to her at St. Robert Bellarmine’s Church. At first Lueken was regarded as a “local kook.” Then, in 1973, a traditionalist Catholic group from Canada called The Pilgrims of St. Michael declared her “the seer of the age” and pilgrims started to flock to Bayside Hills.
The Renaissance vision of Jerome (c. 347-420 AD), as depicted by Albrecht Dürer in a world-famous engraving of 1514, seems to represent an ideal type of the scholar: secluded in the desert, far removed from the bustle of ordinary life (with a lion to prove it), well-established in his institution (as shown by the cardinal’s hat), and devoted to his studies.
The much anticipated Valentine’s Day release 50 Shades of Gray set off a flurry of activity on social media sites, with bloggers lining up to cajole, shame, reason or plead with women to resist temptation and abstain from viewing the film. In a case of strange bedfellows, if you will, conservative Christians and liberal feminists alike castigated the film for its packaging of abuse as mainstream entertainment.
As I look out my office window in Salem, Massachusetts at the massive piles of snow left by blizzard after unrelenting blizzard during the worst winter in memory, I could not help but consider the thoughts a local would have thought in 1692: “what have we done to incur God’s wrath?” For New England Puritans living before the age of science, everything was a sign of God’s pleasure or displeasure including extremes of weather.
On 6 January 2015, I led a major event in the British Parliament at Westminster to launch and promote a recently completed survey of academic analysis and its policy implications, Religion, Security, and Global Uncertainties. The following day in Paris, the Houachi brothers shot dead twelve people in their attack on the magazine Charlie Hebdo, professedly to avenge its alleged insults to the Prophet Muhammad.
In 1858, German Princess Katharina von Hohenzollern entered the strict Franciscan convent of Sant’Ambrogio della Massima. Instead to finding the solitude and peace she was looking for she stumbled across a sex scandal of ecclesiastical proportions filled with poison, murder, and lesbian initiation rites. Based on Hubert Wolf’s vividly reconstructed telling of the scandal, we’ve created a short quiz where you can try your hand and unravel the secrets of the Sant’Ambrogio convent.
It is as if a massive color palette fell on earth from the hand of the Almighty. The whole atmosphere is painted with bright colors—red, pink, yellow, blue, green, and purple. Young and old, men and women—all are soaked in colored water, running around, laughing loudly, shouting, and throwing mud on each other. It is a war where a water gun is your weapon, colored water is your bullet, and colored powder is your smoke screen.
How can we understand the relation between science and narrative? Should we even try to? Where can we find and deploy a constructive cultural narrative for science that might unlock some of the current misrepresentations and political tangles around science and technology in the public forum?
Civil Rights icon Reverend Dr. Martin Luther King, Jr. was also a theologian and pastor, who used biblical texts and imagery extensively in his speeches and sermons. Here is a selection of five biblical quotations and allusions that you may not have noticed in his work (in chronological order).
Dante can seem overwhelming. T.S. Eliot’s peremptory declaration that ‘Dante and Shakespeare divide the modern world between them: there is no third’ is more likely to be off-putting these days than inspiring. Shakespeare’s plays are constantly being staged and filmed, and in all sorts of ways, with big names in the big parts, and when we see them we can connect with the characters and the issues with not too much effort.
It’s Thursday evening in Dhaka, the capital of Bangladesh. I am late for an appointment to see my friend Shimanto (lit. boundary [Sanskrit]). On the street I shout ‘ei mama jaben?’ (Hey uncle, will you go? [Bangla]) to catch an auto-rickshaw (auto [English] man-powered-wheeler [Japanese]). After striking the deal, I sit inside the three-wheeler. As the young driver speeds up almost hitting passers-by and curses ‘jyam khub kharap!’ (Traffic jam [English] is very bad! [Persian]), I recollect the writing at the back of the car: ‘allāḥ sarvaśaktimān’ (God [Arabic] almighty [Sanskrit]).
Renowned English cosmologist Stephen Hawking has made his name through his work in theoretical physics as a bestselling author. His life – his pioneering research, his troubled relationship with his wife, and the challenges imposed by his disability – is the subject of a poignant biopic, The Theory of Everything. Directed by James Marsh, the film stars Eddie Redmayne, who has garnered widespread critical acclaim for his moving portrayal.
Is religion a plus or minus when it comes to global health and the “right to health” in the twenty-first century? A little of both, I’d say, but what does that look like? For me the connection is seen most clearly in the “social determinants of health”; that is, “the everyday circumstances in which people are born, grow, live, work, and age.” This post considers a selection of photos that shape how I see social determinants intersecting with religion.
Four people with radically different outlooks on the world meet on a train and start talking about what they believe. Their conversation varies from cool logical reasoning to heated personal confrontation. Each starts off convinced that he or she is right, but then doubts creep in. During February, we will be posting a series of extracts that cover the viewpoints of all four characters in Tetralogue. What follows is an extract exploring Zac’s perspective.
Why are there missionaries in America? This is a Christian country!” “We send missionaries out. We don’t bring them in.” “Missionaries in America… I’ve never heard of such a thing.” These were some of the comments I encountered as I conducted research on the phenomena of missionaries in America. Despite these protests, missionaries from outside of the west do come to the United States, seeking to revitalize and evangelize Americans.
The unbelievable story of the Roman convent of Sant’Ambrogio in Rome is about crime and murder, feigned holiness, forbidden sexuality, and the abuse of power over others. Does this controversial story, which casts high dignitaries of the 19th century Catholic Church in a less than flattering light, need to be retold for the 21st century?