Search

For many Americans, the Muslim world is dangerous. It is a place mired in the thick sludge of the past, peopled by exotic and prickly foreigners who, at any slight however real or perceived, fly off into a mad rage. It is irrationality’s last refuge, a museum shop of medieval horrors that has somehow survived the rest of the planet’s transition to the 21st century. Recent events might seem to only confirm this assessment. A fair-minded observer might plausibly ask, “Are Muslims nuts?” Although, to be entirely fair-minded, for the thousands who did protest against “The Innocence of Muslims,” well over a billion and a half did not.

Many (obviously) look to religion for answers. Not me. Even if I consider myself somewhat religious, I have a hard time accepting the life-after-death claims of my own religion, Judaism. The dilemma is not uncommon: Although 80-90% of Americans believe in God, some 25-50% do not believe in life after death (the numbers depend on the study). So when considering death, many of us turn to less spiritual pursuits. Two recent books attempt exactly that: to explore the nature and meaning of death without religious filters. Shelly Kagan’s Death uses philosophy to define mortality and how best to live with the knowledge of it; Dick Teresi’s The Undead explores how science and technology is changing how we define death—and not for the better.

Where is the love?

If we don’t turn it around, guess what folks…

Why don’t we hear about nonviolence from the pulpit? There is a complex theology behind the Gospel message of activist, transformative nonviolence that is easy for a homilist to set aside in favor of “God-loves-you!” Sunday messages that demand little from believers beyond robust self-esteem and a vague acceptance of God’s expectation that we generally do right by others. Thus, dusted off during Lent and the Easter season, the premodern language of sin, suffering, sacrifice, and salvation, as Marcus Borg has argued and Pew researchers have tracked, are poorly understood by Christians themselves.

Just as hate responds to hate, those whose political fortunes depend on the manufacture of hatred seem to need each other.

How did a B movie get rendered into Arabic, then used to justify an attack on American sites overseas?

Just another day at the Values Voters Summit.

An interview with Mormon Studies expert Patrick Mason.

What’s he aiming at?