The 2016 US election is over, and now begins the elaborate work of attempting to understand why Americans voted the way they did last year. Amid soul-searching about media bias, liberal smugness, and misleading data, many commentators have begun to set themselves to the task of making sense of the surprising proportion of American Christians who ultimately cast their ballots for a candidate such as Donald Trump.
The Millennial Generation— consisting of those individuals born between 1980 and 2000—is an oddity when it comes to religion. On the one hand, its members are leaving organized religion in unprecedented numbers. On the other hand, they are not exactly unbelievers.
Puritans did not observe birthdays as we do, but the occasion–John Winthrop’s twenty-ninth birthday–in January 1617 may well have been a time for greater reflection than normal. Winthrop was in mourning for his wife, Thomasine Clopton Winthrop, who had died on 8 December. Four hundred years later, it is appropriate to reflect on what Winthrop’s experience and his Thomasine’s protracted death tells us about love and
Because of a combination of these reasons, several European countries have adopted laws to partially ban facial veils in public. However, very little has been said about what the niqab or other forms of physical appearances among Salafis actually mean and what their religious origins are. Despite the fact that most Salafis not only refrain from engaging in such acts themselves but also actively condemn them, politicians from various Western countries have called for banning Salafi organisations or even Salafism altogether.
I have recently returned from the national meeting of the American Academy of Religion where much was made of the effectiveness of Trump’s slogan, “Make America Great Again,” and, in particular, its skillful invocation of an imagined 1950s America. A time when many Americans believe that White (Christian) men modeled effective leadership qualities to build an “exceptional” nation founded in the Christian doctrine of “A City on a Hill”.
Pope Francis recently visited Lund, Sweden to acknowledge with Lutherans the religious significance of the coming year leading up to the 500th anniversary of the Reformation on 31 October 2017. This is the customary date given when Martin Luther placed his 95 Theses on the Castle Church door of Wittenberg, Saxony. A plethora of events across the globe are in the works to commemorate the epochal event.
Celebrated as both a sacred religious holiday, as well as a commercial phenomenon, Christmas has been observed, denounced, and defended for two thousand years by people all around the world. The long history of battles fought in the war on Christmas
Back in 1944 the Archbishop of York, Cyril Garbett, wrote in the Radio Times that “the wireless and the English tongue are means by which God’s message of love and peace can spread through the world”. We may find it difficult these days to construe the BBC’s output over Christmas as taking on such a missiological flavour, but certainly in its early days Lord Reith, saw religion as one of the four principal pillars.
There are two contrary ways of characterizing myth. By far the more common way is negative: a myth is a false or delusory belief or story. Here the aim is to expose the myth and be done with it. To take an innocuous example, the story that young George Washington was so honest that he could not deny to his father that he, the son, had chopped down the cherry tree is a myth because it never occurred.
The ways in which the ancient people chose to express themselves on these special calendar days is fascinating. In examining both its contrasts and similarities to today, studying ancient culture can be seen as the study of our own humanity. To demonstrate some of the unique aspects of culture in ancient Greece and Rome, we compiled a list of these 9 facts about some festivals in ancient Greece and Rome.
A tense, volatile electoral season. Accusations of “voter fraud,” and real instances of thuggery on the campaign trail. Documented instances of real voter suppression due to newly instituted state policies attempting to restrict voting disproportionately by race. Real or implicit threats of violence against minority voters. Surging anti-immigrant and exclusionist sentiment, particularly against relative newcomers who practiced seemingly strange religions. Some might describe the recent electoral campaign that way, but I have in mind the election campaign of 1876.
A part of the Christmas story tells how the Holy Family fled Bethlehem, warned in a dream of the vengeful plans of a mad monarch. In recent years, Christians have once again found cause to flee the town of his birth. The case study of Palestinian Christians is emblematic of the larger problems faced by Christian populations in the Middle East.
“Calvinism is a bleak, oppressive form of Christianity.” The sentiment is a common one. Finding quotations like this one from John Calvin’s letter to the Catholic Cardinal Sadoleto may seem to confirm it. “Whenever I descended into myself or turned my eyes to you, extreme terror seized me, which no expiations or satisfactions could cure.” Here, we surmise, is the rotten heart of Calvinism.
If you were to ask many Americans who keep close track of world affairs the reasons for the wars in Syria and Iraq, they would probably say that Arabs do not like their leaders or their governments. While that might be true —and certainly more true after the Arab uprisings—there is another reason that is often overlooked.
Gershom Scholem (1897-1982) is widely known as the founder of the academic study of Jewish mysticism or Kabbalah. In the nearly thirty-five years since his death, Scholem’s star has continue to shine brightly in the intellectual firmament and perhaps even more brightly now than in his lifetime.
When I first started researching historiography in Saudi Arabia, I came across many publications by government organizations, as they were the most readily available. At first glance, many of these history books told the same story: a narrative that focused on the royal family and its creation of a first Saudi state during the eighteenth century, a second Saudi state during the nineteenth century, and finally the Kingdom of Saudi Arabia during the twentieth century.