TruthBook Religious News Blog

By Christy Hall Robinson Thursday, May 29, 2008

Has science made belief in God obsolete? Two scholars debate the Templeton Foundation’s latest ‘Big Question.’

When confronted with the inexplicable and uncontrollable, people often invoke a higher power to make sense of the world around them. But at a time of staggering advances in areas such as genetics and reproductive technology, has science made belief in God obsolete?

The Templeton Foundation posed that question as the third in its series of “Big Questions.” It asked 13 leading scientists, scholars, and commentators—from across the religious and political spectrum—to respond in essay form. At a recent American Enterprise Institute event, two of the essayists, Michael Shermer, publisher of Skeptic magazine and a monthly columnist for Scientific American, and William D. Phillips, a professor at the University of Maryland and a Nobel Laureate in physics, squared off in person.

Shermer, who wrote in his essay that the “veracity of a proposition is independent of the number of people who believe it,” said that, while science probably makes God obsolete, it certainly has not made belief in Him obsolete. According to a 2007 Harris Poll, 82 percent of adult Americans believe that there is a God. In 1916, Shermer noted, a survey found that 40 percent of practicing scientists believed in God. That figure is roughly commensurate with the percentage of scientists today who affirm faith in God.

Phillips, himself a scientist and a practicing Christian who talks openly about his faith, wrote in his essay that “a scientist can believe in God because such belief is not a scientific matter.” At the AEI conference, he was eager to find common ground with Shermer, particularly on the lack of empirical proof of God’s existence. Phillips said that examining belief in God from a scientific vantage point was the wrong approach, since one cannot measure God scientifically. “I do not believe that science is ever going to prove the existence of God,” he explained, “nor do I believe that science is ever going to disprove the existence of God.” The real question, Phillips said, is not a scientific one, and it should not be dealt with in a scientific paradigm. He maintained that people want to experience religion the way they do art, music, or love.

Shermer, however, insisted that religion cannot be separated wholly from science, because “at some point, if you believe in God, you just have to believe that he’s…entering our world. And if he’s entering our world, isn’t he doing it in some measurable way? And now we’re back to the natural world.” Phillips, while assuring Shermer that he believes God does work in the world—he is a theist, not a deist—said that he “has a hunch” that God does so in “undetectable” ways.

If one cannot trace God’s actions or presence in the world, “what’s the difference between an invisible God and a nonexistent God?” asked Shermer.

“For you, none,” Phillips replied. “But for me, I claim that I can feel God’s presence in my life.”

He continued: “The problem here is that you’re thinking . . . the whole question is about whether or not God exists. I already have an answer to that. It’s not a scientific answer. My question is: what does God want me to do?” Shermer, recognizing that Phillips’s insistence about the question not being a scientific one was a refusal to engage the issue on the given terms—whether science makes belief in God obsolete—suggested that the conversation was at an end.

Shermer said that he understands the draw of transcendence, of finding “something grander than me.” Religion is the ultimate source of explanation, Shermer added, and while he may not need it, he understands why other people do. Phillips was unflappable. “It’s not like I’m without my doubts, but I’m comfortable with those doubts,” he said.

Christy Hall Robinson is an associate editor at the American Enterprise Institute.

Labels: belief, Christy Hall Robinson, faith, God, Michael Shermer, science, Templeton Foundation, William D. Phillips

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Spiritual fitness is as important as physical fitness

By Ch. (Capt) John M. Boulware - 55th Wing Chapel
05/29/2008

Spiritual health - let's call it spiritual fitness - takes discipline too. Faith exercised regularly grows strong and vibrant; faith ignored becomes weak and flabby. William Booth, the founder of the Salvation Army; Mother Theresa, the missionary to India's poor; Amy Carmichael, who established a home for the children of Hindu temple prostitutes; Billy Graham, noted as the greatest evangelist of the 20th century; and Corrie ten Boom, whose family hid Jews from the Nazis - I am sure all of these are listed among God's spiritually disciplined heroes.

They are heroes because they knew that it is their faith and their spirituality that ultimately made them uniquely human and of substantial value to the rest of the world.

I want to offer to you then four things I believe will assist you in becoming more spiritually fit. First, stretch. Without stretching and enriching your soul through spiritual learning, you can overextend or hurt yourself or others. Remember, you are only able to receive from others that which you have given. When you're at work or at home, be sure to stretch your mind and heart in new ways to incorporate the daily changes that have occurred not only in your life, but in the lives of your co-workers or loved ones. Be willing to give of yourself and not take others for granted so your relationships will be enriched and not suffer instead.

Second, do knee bends! Knee bends require having the right attitude. Become a "servant" leader or a devoted wingman and "bend down" to help others. Being a "servant" leader or wingman means being patient with others, being willing to do the jobs that don't get noticed but are essential to mission accomplishment, and being kind to someone who you may not like or who you know may not like you. Bending down to lift others up in your life, whether it is a co-worker, your spouse, children or a friend or foe, can be the greatest reward if your spiritual nature is as developed as it should be.

Third, cultivate spiritual team building activities. As "iron sharpens iron," we too help equip each other spiritually for the fight. Aiding in team and family growth takes being a good team player. This means working for consensus on decisions, sharing openly and authentically with others regarding personal feelings, opinions, thoughts and perceptions about problems and conditions. It also means involving others in the decision-making process, providing trust and support, having genuine concern for the problems of others; and being willing to compromise.

Finally, look in the mirror. Constantly evaluate your spiritual centeredness and accept who you are including your gifts as well as your limitations. Live up to your potential and believe that through both the good and the bad you are a vital and integral part of your family and all of your other relationships. If you're disciplined and perform the spiritual development exercises prescribed here, then as you become more engaged at work and at home both your Air Force and your personal family will notice not only are you more physically and mentally fit, but you are also more spiritually fit in order to successfully obtain personal achievement, relationship bliss and overall job-related mission accomplishment.

©Suburban Newspapers 2008

Labels: faith, family, John M. Boulware, service, spirituality

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To promote an upturn in the global economy

A Christian Science perspective on daily life.
from the May 30, 2008 edition

Last month, asahi.com, an online Japanese/English newspaper, posted an editorial titled "Economic pessimism." It began with the old saying, "Worry is often the cause of illness," and added, "The perceived weakening of the economy, too, may have its beginnings in the mind" (April 3). The editorial went on to discuss the importance of reversing feelings of despair and confusion that could have a deleterious impact on the Japanese economy.

It's a keen observation that thought has a direct impact on individual experience and that it can influence collective experience, too. But it's also important to realize that this mental influence doesn't have to be negative. In fact, the individual conviction that divine Principle governs all can have a collective, positive effect on the world economy.

Mary Baker Eddy used strong words when she told readers of her book "Science and Health with Key to the Scriptures" how to respond to any error of thought: "When the illusion of sickness or sin tempts you, cling steadfastly to God and His idea.... Let neither fear nor doubt overshadow your clear sense and calm trust, that the recognition of life harmonious – as Life eternally is – can destroy any painful sense of, or belief in, that which Life is not" (p. 495).

These statements provide a plan not just for restoring health to the body but also for renovating national economies and international relations – because thought does indeed influence the body and its environment. So when the illusion of a sick economy, or one riddled by greed, forecasts disaster, we can cling more steadfastly to the spiritual fact that everything concerning God's idea – the man and woman of His creating – is as perfect as God is. Also, we can allow only divine Love to speak to us about the health of the economy.

Essential to our confidence is that "recognition of life harmonious." To recognize the true harmony of human affairs is to realize not just that it rests on a spiritual platform, but also that it isn't separate from divine Principle, whose laws define the nature of Life.

News reports such as the one on asahi.com show how international economies are affected not just by actual financial downturns but even just by the thought of a challenge to a major business or weakness in the financial markets. Holding firm with the truth is an important step toward making and keeping them strong. Neither fear nor doubt can hold back divine progress, and our prayers can do much to make it so.

Adapted from an editorial in the Christian Science Sentinel.

Labels: Christian Science, economics, fear, Mary Baker Eddy, pessimism, positive thinking

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Wednesday, May 28, 2008

Book Review: The roots of violence in religion

Reviewed by Allan F. Wright

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Abraham's Curse: The Roots of Violence in Judaism, Christianity and Islam
By Bruce Chilton. Doubleday (New York, 2008). 260 pp. $24.95.

Do Judaism, Christianity and Islam share a common ancestor whose obedience to God taps into the root of today's violence in the name of religion? Bruce Chilton, professor of religion at Bard College, rector of an Episcopal church in Barrytown, N.Y., and former member of the Jesus Seminar, poses this very thought in his book, "Abraham's Curse: The Roots of Violence in Judaism, Christianity and Islam."

The thesis of Chilton's work rests upon the idea that the violence we see in the three major monotheistic religions of today (Judaism, Christianity and Islam) is spearheaded by the "Aqedah," or God's command to Abraham to sacrifice his son, Isaac, in the Book of Genesis. Chilton bookends his work with references to the horrific events of Sept. 11, 2001, and examines the common thread that links violence to religion. He pursues his argument that most violence in the name of religion can be traced back to this "Aqedah" with excerpts pulled from the Scripture and the Quran.

In the Genesis account according to the Hebrew Scriptures, Abraham obeys God's command to sacrifice his son on Mount Moriah, but at the last moment an angel stops him, saying Abraham has proved his faith by his willingness to obey. God himself points to a more suitable sacrifice: a ram caught in a thicket, which signals to many the end of human sacrifice in the name of God.

Chilton maintains that the original meaning of the story is that human sacrifice is not God's will. He successfully shows how all three religions, in times of persecution, have twisted this meaning to glorify martyrdom.

The title of the book is somewhat misleading as the reader may expect a survey of the many acts of violence and war in the holy books of Judaism, Christianity and Islam. However, the author overextends the idea that almost all acts of violence in the name of religion stem from the "Aqedah" account in Genesis. Chilton omits the concept that the sinfulness of man is often a root cause or explanation for violence.

Chilton expends much effort in the early chapters aiming to prove his point about the "Aqedah." However, he overreaches in his exegesis, forcing many occasions of violence found in the Scriptures to this one event. Obedience to God is the focus of the call of Abraham's sacrifice of his son, not violence. Throughout the first 90 pages of the book Chilton references extrabiblical texts and legends, muddled in clarity, to the text we find in Genesis. Unfortunately, this can be confusing for the reader.

Throughout the book there are references made that are not in line with Catholic theology. One glaring example is when Chilton says that "Jesus did not originally refer to his own personal body and blood" in the meals he shared with his disciples but the meaning came later, "in the Hellenistic environment of St. John's Gospel." If Jesus did not communicate the teaching that his "flesh is real food," then one can naturally question which Scripture passages are authentic and which are made up by the community. Chilton's association with the Jesus Seminar assemblage is evident in such interpretations.

In St. Paul's writings to the Galatians, the "Aqedah" is the occasion where the Abrahamic covenant takes on its greatest theological significance. This event serves as the pinnacle when Abraham's faith and God's promise reach their fullest expression. God's promises to Abraham and, in turn, Abraham's faith, are the two strands from which St. Paul eloquently explains his theology and the promise that follows. The faith of Abraham brings to completion the divine promise to all generations --- not an act of violence. Chilton does not mention St. Paul's interpretation which should be included because of St. Paul's influence on Christianity.

From the Islamic viewpoint, Chilton points to multiple texts in the Quran and incidents throughout Islamic history that use the Abrahamic sacrifice or the "Feast of Sacrifice" as a touchstone that likens the "Aqedah" in Judaism and Christianity to the Muslim faith. Again, this premise is designed to link the "Aqedah" to violence in all three religions.

Overall, Chilton offers an interesting perspective on the origin of violence in Judaism, Christianity and Islam. He does provide food for thought on the violence that exists today, all alleged to be done in the name of God.

Labels: Abraham, Aqedah, Bruce Chilton, Christianity, Islam, Jesus, Judaism, religion, violence

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You don’t need to know music to appreciate it

May 28th, 2008
By Amjad Ali Khan

What is music? There may be any number of scientific explanations about pitch and vibrations but it is difficult to explain how ’sound’ becomes ‘music’. It has more to do with human nature. Music is a unique and precious gift of god to mankind. Music is a celebration of life. The wonderful truth is any music, from anywhere in the world, is based on the same seven, beautiful musical notes: Sa Re Ga Ma Pa Dha Ni or Do Re Me Fa So La Ti.

These seven notes are the ‘alphabet’ of a universal ‘language’. Of the seven notes, the first and the fifth are fixed while the remaining notes have sharps and flats, making a total of 12 notes. Music has been in practice for at least 5,000 years, yet we have not been able to discover a 13th note!

Musicians and listeners of music have been communicating with each other across all barriers through this ‘language’ from time immemorial. As we use flowers in worship, welcoming, honouring, departure and celebration, no matter what our race, origin, religion or language, we similarly arrange musical notes into ‘bouquets’ or compositions that display all our human feelings and emotions.

Musical vibrations can convey moods and emotions and have the ability to mould and shape our consciousness. Different types of music can have different effects on the mind -both positive and negative. Our mind is like any living organism. It must be nurtured and needs stimulation to develop and grow. Music is one of the most important ‘foods’ for the intellect. Each musical note is connected to this most important part of our minds.

Music has many faces. Conversation, recitation, chanting and singing are all part of music. Music can be either vocal or instrumental. Vocal music appeals to most of us because of its poetical or lyrical content. Instrumental music, on the other hand, such as what I play on the sarod, is pure sound. It needs to be experienced and felt. Since there are no lyrics, there is no language barrier between the performer and the listener, and that is why instrumental music transcends all barriers.

A wonderful and strange mystery of Indian classical music is the fact that one can spend a lifetime trying to attain knowledge and perfection and still feel that one has only touched a mere drop in an ocean. Along the journey of searching and discovering, the learning never stops. Its understanding changes with every year a musician lives. This is true sadhana. Some of the greatest sadhaks in Indian classical music were Swami Haridas, Swami Tyagaraja, Swami Muttuswamy Dikshitar, Swami Shyama Shastri, Purandara Dasa, Swati Tirunal, Baiju Bawra and Miyan Tansen (from where my family gets its musical lineage). They are responsible for the solid foundation of the art in both north and south India.

There is an old saying, “Swara hi eshwar hai”. In every culture, music has its roots in spirituality. Music has always been an internal part of the worship of god. That is why hymns, carols, bhajans, shabads, kirtans, etc., are all forms of prayer. Through music we can convey our innermost feelings. From childhood it has been my aim to be able to sing through my instruments, whether it is Dhrupad, Khayal, Thumri or folk. When I’m performing, in search of perfection and excellence with eyes closed, I feel connected to a cosmic power from where I receive the messages which my audiences experience. When I am able to get across to my audience, when I can get them involved, I find that my listeners always give me the inspiration to create that special atmosphere, the ambience where music, the musician and the audience become One.

Music is essential for mind and body. Pure music like the sarod, violin, etc., listened to with concentration restores the subtle mental imbalances that crop up in today’s modern lifestyle. People today need more than ever to cope with tensions, distress, depression and struggle to find peace and relaxation. Sound pollution is also a daily hazard. Music helps to retune one’s system. That is why eminent doctors and psychologists are prescribing certain type of music as a form of therapy and treatment for stress disorders. Noisy music on the other hand can be damaging to human mind and body. Music, like the sarod, needs to be heard at moderate volume and with concentration to avail of its positive effects.

In western classical music, a composer scores a composition that is read and sung or played by the vocalists or musicians. In the Indian classical system, there is no written or scored music. It would be extremely difficult to record and subsequently interpret the subtle nuances on paper. We therefore follow an ‘oral’ tradition. Music and musicality is passed on from guru to shishya directly through the guru-shishya parampara. In this manner, music has been handed down from generation to generation. For musicians, classical music thus becomes a way of life.

Music is the greatest wealth that I inherited from my forefathers. One that I am constantly sharing with my disciples. It was a great moment in my wife Subhalakshmi’s and my life when my two sons, representing the seventh generation of musicians in my family, began to play the sarod. Considering today’s distractions and musical pollution, if Amaan and Ayaan are playing today it only shows the wish of god that this tradition should be carried forward.

My other inheritance was the house of my birth in Gwalior, Madhya Pradesh, which was the birthplace of four generations of my family. Today, with the aid of the central and state governments, it houses ‘Sarod Ghar’, a museum of musical heritage; a tribute to my guru and to all our great musicians of the past. It houses, apart from the instruments of my ancestors, the instruments and artefacts of great musicians from all over the country. Should you find yourself in the vicinity of Agra, you are most welcome to visit this humble house of music in the neighbouring town of Gwalior.

(Amjad Ali Khan is a renowned sarod maestro. He can be reached at music@sarod.com)

Labels: Amjad Ali Khan, inspiration, mind, music, spirituality, worship

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Friday, May 23, 2008

Should Kids Learn to be Spiritual?

Posted May 20, 2008

Instead of viewing spirituality as the holiest or the highest, what if we considered it to be a foundational coping skill, a guide for every action in our lives?

That's just how the teachers at a unique program called Spirituality for Kids (SFK) view spiritual values--not as beliefs to adopt, but as skills to learn because they help us cope. They claim that spirituality can and should be taught; and that (in today's harsh world) the people most in need of it are children.

Currently offering their special training program to kids (all the way from New York's Lower Eastside to the Middle East), last week in New York City, a lively team of SFK teachers gave an assembly for adults hosted by designer Donna Karan at the Stephan Weiss studio in New York City. Donna herself is a SFK strong supporter.

"Simple activities can be so powerful and kids really get it," Donna told me. "As they add their bead to a necklace, they understand that this is my individual bead, but together with all the other beads, there's a necklace. We're connected and we need each other. Without the connection, there's no necklace."

At her event, panels alternated with exercises, giving adults a taste of the SFK approach. Lighting each other's candles to share the "inner light," dialoguing with one's inner "opponent," or learning that feeding one's neighbor was the way to receive nourishment oneself. It may sound silly but it was surprisingly moving even for the cynical among us.

For myself, I've spent countless hours in retreats, workshops, and practices, learning these kinds of lessons. But experiencing them in this embodied and playful way was both heart warming and team building. My classmates, adults some of whom regularly practice adult-style spirituality, felt the same way.

Karen Berg, the founder of SFK, (whose husband directs the Kaballah Center) views the program as the vehicle to "give the gift of interconnection."

"Schools emphasize the skills of reading and writing," she told the assembly. "But the skills that endow emotional intelligence are equally vital. You carry them into life."

A recent Rand Corporation study conducted by policy analyst, Sarah Gaillot, found that the SFK's offerings produce tangible benefits, building in young people four key areas of resilience: in social skill, self-esteem, sense of purpose, and problem solving. Those skills are crucial for all children; but they are especially vital for children facing great duress.

In Malawi, one million AIDS orphans have grown up stigmatized, nursing sick parents, and living under the cloud of their parents' immanent death. Sylvia Namakhwa, a Malawian who directs the SFK program in her country told the group that she viewed SFK as a life-saver for the kids she teaches.

"Before SFK, the kids regularly wound up on the streets or in prisons. It was every man for himself. Now they have a way to cope, and a reason to join together."

In her world, spirituality is not high minded, but practical. With the resilience they develop through experiencing SFK, Namakhwa's Malawian youngsters are more likely to stay in the shelters where they can receive the minimal food and social services, rather than taking to crime.

So--why should kids learn to be spiritual? To cope with the world we adults have created or allowed to be. When the day comes that we've create a social and global order based on spiritual values like connection, inclusion, and sharing, then hopefully children can learn to be spiritual just by watching us.

For more information on SFK, please go to: SFK.org. To join the Better Health Campaign, please sign up at: www.Health-Journalist.com For more on Donna Karan's initiatives, go to www.urbanzen.org

Labels: children, Donna Karan, Karen Berg, spirituality, Spirituality for Kids

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The Golden Rule is meant to be shared

May 16, 2008 - 1:50PM
Lawn Griffiths, Tribune

Cover the religious landscape for any time and it’s obvious that belief runs too deeply to suggest one group of believers found and embraced the real truth, while the rest are just lost souls, floundering in falsehood.

Lawn Griffiths on Spiritual Life

That’s why I find real hope in the ecumenical and interfaith efforts — those of faith with courage to learn from each other without any obligation or intention to abandon their own core beliefs. They welcome chances to discover the beauty and integrity of other faith systems. They find awe in the common ground. They celebrate that some from other faiths truly seek to live out their beliefs authentically no matter how radically they may differ from their own. They don’t judge, and they don’t feel that consorting with other kinds of seekers will dishonor their own religions. In their own ways, they strive to understand the mysteries of God. They balance teachings of their formal traditions with their own line of reasoning and free agency. It’s called a “faith journey.” They work cooperatively to share their best for peace and understanding.

Clearly some religions encourage open-mindedness and stretching so that a follower truly owns and embraces what unfolds and evolves in their own distinct experiences.

Other faiths, however, are far more strict and legalistic, insisting that adherents absorb their solid, historic teachings and not stray. They are warned of the dangers of what might seep into their minds from the “outside.” Orthodoxy now, orthodoxy forever.

I value people having transforming experiences that impel them to abandon bad habits, destructive behavior, self-centeredness, greed, hostility ... In truly loving Jesus, for example, they can honestly say they are new people, a new creation. I distrust, however, those so mesmerized by charismatic teachings that they cede away critical thinking.

So much of the whole discussion falls into just two areas — 1) escaping the pain and struggles of life on earth for life everlasting salvation; or 2) the social gospel that calls on the believer to love, to work for justice and to bring comfort to the poor and disenfranchised. All week, the words of theologian Brian McLaren, as expressed May 10 in this Spiritual Life section, have resonated with me. He talked about the difference between mercy and justice. We can strive to provide relief from the pain of the moment or we can make systemic changes to end injustice so that changes made for good actually last. McLaren said unjust systems keep throwing people into misery, and “mercy brings us to relieve some of their misery, but until we confront the unjust systems by doing justice we’re never going to make a change ... I think what churches in America, especially evangelical churches, are just waking up to is the way we have to deal with systemic injustice, not just charitable giving to people in misery.”

Three weeks ago, I was among 10 people and some organizations that the Arizona InterFaith Movement honored at Phoenix Convention Center with Golden Rule Awards. (www.interfaitharizona.com). The fourth annual award recipients included Arizona Cardinal Kurt Warner and his wife, Brenda (Courage in Sports award); the dean of Valley rabbis, Rabbi Albert Plotkin (religion award); and Rep. Mark Anderson, R-Mesa (government award). I won in the media category. More than 900 folks, representing a wide range of faiths, turned out. It was fascinating to watch six-minute videos on the recipients and see authentic ways people have devoted their lives trying to bring light to the darkness.

When AFM’s executive director, the Rev. Paul Eppinger, notified me of the award in February, my immediate reaction was one of unworthiness and a realization that we media types have a too-easy opportunity to be Golden Rule-esque in simply showcasing the great good. And I realized Arizona has a shortage of media people focused on spirituality and faith and the honor may have come my way because of the small pool of media folks dealing with faith.

Then I quickly remembered the late Darl Andersen, the Mesa man who worked tirelessly to promote living the Golden Rule, giving away bumper stickers touting it and seeking religious understanding. He belonged to several interfaith groups and was famous for taking clergy of many faiths to lunch to help them understand his faith, the Church of Jesus Christ of Latter-day Saints. He’d invite his dinner companions to educate him on theirs.

I wrote several features on Andersen, including one when he died in 2000. Andersen and I talked over lunch four or five times across a dozen years, and the one-time Mesa Unified School District governing board president was always effective in making his point and just being a smiling bundle of love made flesh.

He never lived to see the annual Golden Rule banquet with more than 900 attendees from dozens of diverse religions, nor the new Golden Rule specialized Arizona license plate, nor Arizona being declared, in 2003, the nation’s first “Golden Rule State” with a program through the Secretary of State’s office to recognize people for “good deeds and acts of kindness.”

It is appropriate that one of the awards given was the Darl Andersen Award, presented by his son Wilfred Andersen, one-time Arizona spokesman for the LDS Church. This year, it went to Dennis Barney, who combined charity and civic and church duty with successful development work and family life.

Do unto others as you would have them do unto you. It’s so simple. It’s a universal message that is said many ways in all the languages and religious creeds. If we would really live it and believe in it, justice and peace could follow.

Labels: Golden Rule, interfaith, Lawn Griffiths, religion, spirituality

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With age come happiness and improved self-esteem

By Richard Griffin/Growing Older
Mon May 19, 2008

Happiness, it turns out, increases with age.
At least, that’s what a new study has found. Older people are happier than any other age group.

And the main reason why this holds true? According to what Professor Yang Yang, the study’s leading researcher, has told Reuters News Service, it’s largely due to an increase in self-esteem.

She also found that “happiness in later life is closely related to early-life conditions and formative experiences.”

You may have your doubts, but the study looks solid. It comes from the University of Chicago and is based on surveys of Americans conducted over a 30-year period.

The researchers interviewed between 1,500 and 3,000 people each year. So the findings do not rest on a slim sample.

That it began three decades ago suggests that happiness has been a subject of interest for a lot longer than one might have thought. I had considered it something of a fad that sprouted only recently.

For the past few years, it has been of serious interest to social scientists, part of the so-called Positive Psychology movement.

Defining happiness, however, turns out to be difficult.
Tal Ben-Shahar, who teaches a course about happiness to packed rows of Harvard undergrads, sees it as a combination of pleasure and meaning. For him, you need both to make you happy.

In his delightful book “Stumbling on Happiness,” another Harvard psychologist, Daniel Gilbert, writes: “The you-know-what-I-mean feeling is what people ordinarily mean by happiness.”

He then shows in detail how the subject is a lot more complicated than this definition (and this column) might lead you to believe.

The findings of the Chicago researchers run counter to received opinion. Left to themselves, most Americans might have classified old people as basically unhappy. Don’t they have to put up with a lot more grief than young people?

Though not myself a researcher, I judge these findings consistent with experience of many of my age peers. An oft-repeated sentiment that one hears from people from 30 on up: I wouldn’t ever want to go through my 20s again.

(Incidentally, that is not a sentiment I exactly share. I would welcome another shot at it. Of course, this time I would get it right.)

In my more rational moments, however, I do relate to the findings of the survey. My happiness quotient has indeed increased, and I now claim higher marks than previously.

For fear this be mere grade inflation, however, let me qualify this claim. Almost surely, my current happiness will undergo serious tests and resulting ups and downs. I fully expect things to go wrong.

But that belongs to the uncharted future. The present looks quite good to me, despite the ongoing chagrin I harbor over many events. The damage the neo-cons have done to this country, for example. And the grief I feel for the people of Burma/Myanmar, of China, and those living in other parts of this troubled world.

Like many others among my age peers, I got off to a good start with happiness. One of the first things I read as a child came in Sunday school from a little book full of questions and answers.

The second question asked why God made me.
And the answer, if I may here abridge the words a bit, told me it was for me to be happy.

Of course, the slings and arrows of actual living tend to weaken our hold on happiness. Life surprises us with unexpected blows that move us off course. The deaths of dear ones, for example, make happiness sometimes feel remote.

But, even then, self-esteem continues to promote happiness. That means openness to loving and being loved. And that loving begins with loving yourself and being ready to forgive and be patient with yourself.

As suggested above, I think that spirituality promotes happiness. Among human goods, having an interior life rich in spirit surely deserves a high rank.

Among other ingredients for happiness, one of the most important is being at peace with others. It astonishes me how many people are at odds with their relatives or former friends and associates.

It is hard to imagine anyone being happy without a sense of humor. Unless you can laugh at certain human predicaments, you will almost surely become unhappy.

Closely related to a sense of humor is a sense of perspective. If every little happening can upset you, how in the world can you stay even reasonably happy?

Do something for other people. Almost by itself, I have found, being willing to reach out to others will promote happiness. Even if you are largely incapacitated, a word or gesture directed toward another person has the potential to make you feel better.

Finally, writing makes me feel happy. You may not feel the same way about this activity but to make something — a sweater, a bookshelf, a garden — can prove a powerful source of happiness.

Richard Griffin of Cambridge is a regularly featured columnist in Community Newspaper Company publications. He can be reached by e-mail at rbgriff180@aol.com or by calling 617-661-0710.

Labels: Americans, God, happiness, humor, meaning, Richard Griffin, self-esteem, spirituality, survey, Yang Yang

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'Faith and health go together,' Tutu tells U.N. in Geneva

By Peter Kenny, May 21, 2008

[Ecumenical News International, Geneva] Archbishop Desmond Tutu is a man known for speaking out about injustices from whatever side they come, and for his charismatic preaching peppered with heart-wrenching anecdotes. However, when he visited the United Nations in Geneva on May 20, he stressed the link between "faith and health."

Tutu won the Nobel Peace Prize in 1984 at a time when black South Africans were rising up in revolt against his country's apartheid racist system of white domination, and he was a vociferous opponent of the regime. Still, he also famously intervened to stop militants who were trying to kill a local member of a black community by setting fire to a gasoline-soaked tire and placing it around his neck, because he was suspected of being an informer.

The Nobel peace laureate said that people who were suffering under tyranny these days were in Zimbabwe, Burma and Tibet. The archbishop has condemned the totalitarian actions of the government of Zimbabwe led by President Robert Mugabe, and did so long before other Church leaders dared to. He also fights his government for what he has labelled as their heartless policies to those living with HIV and AIDS.

"It is a Godly coincidence that nearby the World Council of Churches is also celebrating its 60th anniversary," Tutu, who is 76, told his U.N. hearers. "Together, the WHO and WCC share a common mission to the world, protecting and restoring body, mind, and spirit.

The archbishop added that it was important that 2008 also marked the 40th anniversary of the Christian Medical Commission, whose values and experience in primary health care shaped the 1974 WHO Guidelines for Primary Health Care, which were reaffirmed at Alma Ata (the then capital of Kazakhstan) in 1978.

"You see, we -- faith and health -- have been together a very long time. Health is not only freedom from suffering and illness but, according to your Constitution, 'Health is a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.' These words enshrine the fundamental reason you are here, and suggest something of what we share in our commitment to the world together," asserted Tutu.

He added, "Perhaps it would be good for us to include the recognition that there is an intrinsic relationship between God and humankind, which can be acknowledged as 'spiritual well being'? Perhaps one day this notion of well being can be included in the WHO definition of health?"

Labels: Desmond Tutu, faith, health, Peter Kenny, spirituality, United Nations

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70 percent of Americans find divorce 'morally acceptable', says Gallup survey

Wednesday, May 21, 2008

An alarming 70 percent of Americans now believe that divorce is “morally acceptable,” according to a recent poll by Gallup’s 2008 Values and Beliefs survey.

The new figure – the highest on record – represents an 11 percent increase from just 7 years ago and a 3 percent increase from 2 years ago. Only 22 percent of Americans said they believed divorce was “morally wrong,” according to the results.

The acceptability of divorce among Americans was ranked higher than all of the other 16 ethical issues surveyed – including the death penalty, gambling, pre-marital sex, homosexuality, abortion and medical research on animals. Additionally, divorce has risen faster in moral acceptability among Americans than any of the other ethical issues.

Although the recent results revealed that the acceptability of divorce has risen steadily to the point where it is now “morally acceptable by a majority of nearly every major demographic category of Americans,” respondents who identified themselves as “conservative,” “religious,” or over 65 years in age were more likely to say that divorce was “morally wrong.”

Respondents who identified themselves as “liberals,” “independents,” and “non-religious,” on the other hand, registered the highest number of responses that said divorce was “morally acceptable.” Nearly 91 percent of those who said religion was “not very important” in their lives said divorce was “morally acceptable,” according to the results.

While the recent poll reveals a steady and alarming rise in the acceptability of divorce, more than 70 percent of Americans continued to rate suicide, cloning humans, polygamy, and “married men and women having an affair” as “morally unacceptable.”

The Gallup poll results were based on telephone surveys of over 1,000 adults.

Aaron Leichman
Christian Post Reporter

Labels: Aaron Leichman, Americans, divorce, Gallup Poll, morality

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Panelists debate: Jesus ... Who?

By Rachel Smeda

May 23, 2008

As part of its first Theology Weekend, Karis Community Church gave three panelists the chance to present and defend diverse viewpoints of who Jesus is. Answers to questions such as whether Jesus claimed to be the son of God define the boundaries between Christianity, Judaism, Islam and other major religions. The panelists’ conversation is not the only discourse on this subject happening in America. Summaries of a few other news stories on the debate about the identity of Jesus add a broader perspective to the ongoing debate.

Unitarian Universalism

The Rev. Bill Haney, a Unitarian Universalist pastor

Who was Jesus? A good man: “The gospels are the biography of Jesus, a man.”

Way to heaven? A mystery: “If God is good, why would God condemn anyone?”

“The UU tradition stems from the questioning side of the Christian experience. To question, to doubt, are essential to my exploration of faith.”

“Being a Christian is how one acts, not necessarily what one believes.”

“I’m more interested in the religion of Jesus than a religion about Jesus.”

“I worship God and not the Bible.”

“You could say that I am not a Christian because I don’t believe in vicarious atonement, that another’s death can make me right with God.”

Islam

Dr. Shakir Al-Ani, an Islamic speaker

Who was Jesus? A prophet: “Jesus was a human messenger from God to teach people where they went astray and to bring them back.”

Way to heaven? Through both faith and works: “Just believing in Jesus, peace be upon him, will not usher you into heaven.”

“Jesus did not come to be sacrificed because we are each responsible for our sins. Individual responsibility is the way to get to heaven.”

“Why would God sacrifice one person for another’s sins? An attribute of God is forgiver because he is all-powerful and has no limits, so why does he need a price to be paid for sin?”

“Jesus never claimed to be the son of God. It was said over him by others, including the writer of John, but never professed by himself.”

“Jesus was not with God in the beginning. God is independent of his creation and does not need a son.”

“Jesus was not crucified. God gave a look-alike to die on the cross and Jesus was raised to heaven.”

“Jesus came with a spiritual message to affirm the Torah and to correct the deficiencies in Jews’ lives.”

Christianity

Dr. Tom Schreiner, a Baptist pastor and New Testament theologian

Who was Jesus? Son of God: “Jesus did claim to be the son of God; in the Gospel of John, Jesus said, ‘Before Abraham was, I am.’”

Way to heaven? Trust in Jesus: “I think Jesus’ central message was that God’s kingdom was coming — in other words, the day of judgment and salvation. Therefore, all human beings must repent and believe in him in order to be spared on the day of judgment.”

“People need a savior because there is something dramatically wrong with human beings.”

“Universalism trivializes sin because it says that at the end of the day, all will be saved.”

“We’ve strayed from God and followed the creature rather than the creator. People have trusted themselves rather than God.”

“Jesus was crucified, according to the best historical evidence available, and rose from the dead.”

“One cannot claim to honor Jesus, I would argue, and reject what is said of him in the Scriptures.”

“Jesus came so that we would be entranced by God and fall in love with him.”

“God cannot just forgive because an essential part of his nature is justice and holiness. Sin must be paid for.”

Labels: Christianity, Islam, Jesus, Rachel Smeda, Unitarianism

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Friday, May 16, 2008

The quest for happiness is no laughing matter

Elizabeth Farrelly
May 14, 2008

Thirty thousand people die in a cyclone, messaged my friend, and you're off to a happiness conference? You can see his point, though there's no real connection. But the thronging happiness delegates in Sydney last week would probably answer thus: you help the world best by first being happy yourself. Like the bit in the flight blurb that says, "Mothers of small children should don their own oxygen mask first, before assisting the child."

But how selfish is happiness, actually? And is it, as most conference speakers insisted, not just a basic human right but almost a duty?

For the Austrian psychoanalyst Viktor Frankl, happiness was only ever a by-product. "Don't aim at success," he advised, "… for success, like happiness, cannot be pursued; it must ensue … as the unintended side effect of one's personal dedication to a cause greater than oneself … Happiness must happen … You have to let it happen by not caring about it." Frankl spoke from experience. A four-year Auschwitz survivor, he noted that, even there, the most enduring were those most able to help others.

But for last week's conference, happiness was no byproduct, no don't-look-now kind of accident. Happiness was it; not just a product but the product. Everything else, it was argued, from love to wealth to brilliant career, we desire for the happiness so promised. Happiness alone do we desire in and of itself.

There's a sophistry here, of course, since it means even melancholics are really seeking the happiness sadness brings. It also makes happiness, as product, the ultimate easy sell, the one thing we all reliably want.

But a conference? Can a conference deliver happiness? Or was the Reverend Bill Crews right when declaring from the stage: "Don't worry about happiness. You lot should throw away your notes and just go out and do it."

Crews - notwithstanding the happy-clappy, back-slappy feel to the, uh, congregation -was the conference's token Christian. Most speakers were either Buddhists (like Tenzin Palmo, an East-Ender who spent 12 years in a high-altitude Himalayan cave and still craved more) or high-profile circuit-psychologists such as Martin Seligman, Stephen Post, Richard Davidson and Daniel Gilbert. Some, like B. Alan Wallace, were both.

All fastidiously avoided mentioning God, morality or the afterlife carrot. There was no trace of a suggestion you should act thus because it's right, or written, or expected and no sense of authority - except, of course, science.

It's as though some marketing genius somewhere has decided that this well-off secular-humanist baby-boomer audience - the market, if you will, for happiness - having been cured of all pressing fears except the fear of death, will comfortably swallow Eastern religion and Western science but never, never Western religion.

Yet the wildly dominant take-home message, from all persuasions and professions, was, if you'll pardon the term, Christian; that to be happy is to be good, and to be good is to be compassionate, loving and altruistic.

The difference is in the packaging. Where once the message could be forced home, now it has to be packaged to appeal to self. So speaker after speaker detailed the personal benefits of happiness: better health, longevity, acuity, earning-power and career, each effect repeatedly demonstrated by science.

Plus all the old Thatcherite shibboleths about hard-wiring for selfishness and genetic destiny are once again up for query. The implication, it will not have escaped your notice, is that happiness is something we can choose.

The Pennsylvania academic Dr Martin "I'm a pessimist and a depressive" Seligman is revered as the father of positive psychology. He scientised morality further still, postulating three categories of happiness: the Pleasant Life, the Engaged Life and the Meaningful Life.

The Pleasant Life runs on emotional pleasure, what Seligman calls "happyology". The Engaged Life means entangling your finest self with the world, what he calls "being one with the music". And the Meaningful Life means dedicating these same strengths to some greater cause.

Each happiness-type, he says, is measurable and buildable, but while there are "pleasure shortcuts" to happyology, there are no shortcuts to the Engaged or Meaningful Life. Which is a shame, because these kinds of happiness are not only more reliable and redemptive, but also lend meaning to ordinary base-level pleasure.

Seligman's Engaged and Meaningful Lives closely parallel theology's traditional distinction between the immanent and transcendent view of god; the god of good works and the god of mystic communion. But drop even a hint, a whiff of old school theology at such a conference and the best-willed happiness-seeker will stop clapping, hold her nose and run.

The market demands wisdom, to salve its remaining fear, but such wisdom must be either control-tested, dot-pointed and peer-reviewed, or couched in lyrical cave and water metaphors. It must also demonstrably benefit the self.

So, full-circle: if happiness requires altruism but is motivated by self-benefit, is it, or isn't it, selfish? TS Eliot's Thomas Beckett describes this as "the greatest treason, to do the right deed for the wrong reason." But the happiness push has a market to consider. Fine, it answers. Forget it. For each year of proven happiness your health premium will halve. That'll make ya happy.

Labels: Christianity, Elizabeth Farrelly, God, happiness, happyology, selfishness

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The Vatican and Little Green Men

Thursday, May 15, 2008 2:10 PM
Sharon Begley

In the long interview he gave the Vatican newspaper L’Osservatore Romano yesterday, Father José Gabriel Funes, a Jesuit priest from Argentina, called the existence of extraterrestrials a real possibility. “Astronomers contend that the universe is made up of a hundred billion galaxies, each of which is composed of hundreds of billions of stars,” he correctly noted. (The interview was headlined The Extra-terrestrial Is My Brother.) “Many of these, or almost all of them, could have planets. [So] how can you exclude that life has developed somewhere else?”

For all the attention they got, however, Funes’ comments do not exactly break new ground, as my colleague Edward Pentin, who covers the Vatican for Newsweek, points out. In 2005 Vatican astronomer Guy Consolmagno wrote a 50-page booklet, Intelligent Life in the Universe, published by the Catholic Truth Society, in which he makes the standard astronomical points—lots of galaxies, lots of stars, some with planets, some of which may have conditions conducive to life. (Theological question: can God create life only in places with the right conditions? Or could He create life where there is, for instance, no water, or where the temperatures are too hot or too cold? If not, why not?).

But the Vatican has never denied the findings of contemporary astronomy, which is now up to 288 “extrasolar” planets (that is, those that orbit a star beyond our own solar system), including one whose atmosphere contains organic molecules, the ingredients of life, as I blogged in March. As Consolmagno put it, “There is nothing in Holy Scripture that could confirm, or contradict, the possibility of intelligent life elsewhere in the universe,” which means that telescopes and not the bible will be the only reliable guide to the question.

In asking whether little green men might be guilty of original sin, we are obviously in the realm of “how many angels can dance on the head of a pin.” But the theologian astronomers don’t blink. Fr. Funes said he was sure that, if aliens needed redemption, they “in some way, would have the chance to enjoy God’s mercy.” Consolmagno was more explicit: there’s no problem in getting the Son of God to every planet with ETs because, as Christians accept every Sunday during the Holy Eucharist, “Christ is truly, physically present in a million places, and sacrificed a million times, every day at every sacrifice of the Mass.”

So if the Catholic Church has accepted the possibility of aliens for a while now, why the high-profile interview in the Vatican newspaper? Applying the techniques of Kremlinology to St. Peter’s, Edward Pentin’s sources tell him it might be part of a push to demonstrate the Vatican’s embrace of science (in 1992 it apologized for that whole unfortunate Galileo mess, after all). Toward the end of the interview, Fr. Funes called science and religion “two allies which elevate the human spirit. There can be tensions or conflicts, but we mustn’t be afraid. The Church mustn’t fear science and its discoveries.”

Interestingly, the Vatican has plans to host a conference in Rome next spring to mark the 150th anniversary of the Origin of Species, Charles Darwin’s seminal work on the theory of evolution. Conference organizers say it will look beyond entrenched ideological positions—including misconstrued creationism. The Vatican says it wants to reconsider the problem of evolution “with a broader perspective” and says an “appropriate consideration is needed more than ever before.”

Contrary to much conventional wisdom, the Church has often been in science’s corner. The telescopes of the Vatican Observatory are perched on the roof of the Pope’s summer home in Caste1 Gandolfo, and Jesuits were for centuries Europe’s leading astronomers. “Seventeenth-century Jesuits invented the reflecting telescope and the wave theory of light,” Consolmagno pointed out. “In the 18th century they ran a quarter of all the astronomical observatories in Europe.” And it was Georges Lemaitre, a priest, who in 1927 deduced from Einstein’s equations of general relativity that the universe is expanding—and that it therefore began in a Big Bang. It will be fascinating to see if the Vatican is now enlisting in the battle to defend science from its growing legions of attackers.

Labels: aliens, extraterrestrials, science, Sharon Begley, Vatican

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“Neural Buddhism” as religion’s future

Written by Clint Rainey
May 14, 2008 14 Comments

In his column yesterday, The New York Times’s David Brooks, lately on a neuroanthropological kick, tackles the religious implications of modern neuroscience, saying its research portends disaster for orthodox believers—Christians, Jews, Muslims—although perhaps accommodating a generalized belief in some non-God supreme being.

“This new wave of research will not seep into the public realm in the form of militant atheism,” he writes. “Instead it will lead to what you might call neural Buddhism.” According to Brooks, neuroscience is moving the atheism-theism debate from culturally entrenched—thanks to the tireless militancy (and bestselling polemics) of antitheists like Christopher Hitchens, Richard Dawkins and the other Four Horsemen—to irrelevant.

Because neuroscientific advances take what Christians call religious experiences and demystify them physiologically into, say, an increase in blood flow and synaptic activity in one’s prefrontal and parietal cortices, a worldview informed by modern neuroscience doesn’t have to be averse to God per se—just to a personal, miracle-working God like Christianity’s.

These recalibrated emphases on neuroscientific studies could shift the atheism-theism debate from believer and nonbeliever to Bible (or Quran) believer and Buddhist (or Wiccan, or Scientology) believer. That is, writes Mary Martin at Animal Person, cognitive scientists are “merely explaining that the feelings associated with god might not come from outside us,” and, in turn, helping to validate nontheistic religions.

Brooks maintains that, right now, “[i]n their arguments with Christopher Hitchens and Richard Dawkins, the faithful have been defending the existence of God.” But that “was the easy debate”: He predicts the real challenge will come “from people who feel the existence of the sacred”—i.e., again, like Buddhist nontheists—“but who think that particular religions are just cultural artifacts built on top of universal human traits.”

Though Jewish, Brooks demurs from joining the hand-wringing, saying he’s “not qualified to take sides” even though he is watching the neuroscience science community “joining hands” with mysticism “in unexpected ways”—by which he presumably means “any at all.” The result, he argues, is a new science-based movement that emphasizes “self-transcendence” over “divine law or revelation.”

Orthodoxy will be under attack more than ever, as a defense is laid for neural Buddhism. “Orthodox believers,” he says, are going to have to defend particular doctrines and particular biblical teachings. They’re going to have to defend the idea of a personal God, and explain why specific theologies are true guides for behavior day to day. . . . We’re in the middle of a scientific revolution. It’s going to have big cultural effects.”

As proof of where this path leads, Brooks cites a prescient Tom Wolfe essay from Forbes in 1996, written well ahead of the curve, lamenting neuroscience’s Nietzschean move to bury God and make science soulless, sending “modern man plunging headlong back into the primordial ooze”—the very move cheered by Hitchens and the anti-Expelled crowd, particularly Dawkins, who appears in the film.

Labels: David Brooks, God, neural Buddhism, neuroscience, religion, religious experience

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ELDR Magazine's "Right To Die" National Survey: Should Your Doctor Help You Die?

ELDR magazine and ELDR.com today released the results of a national survey on the "right to die" issue or what some call "physician-assisted suicide." It reveals that over 80% of adults say the right to die is a personal decision, not that of government or religion; that two-thirds want physician-assisted right to die legal, as in Oregon; that half of U.S adults could eventually face a right to die caretaker role for a loved one; and that only half of adults over 60 have a living will or health care directive.

San Francisco, CA (PRWEB) May 15, 2008 --

The survey is in conjunction with ELDR's Summer issue cover article, "Perfect Ending," which tells the story and reflections of a physician who had clandestinely given patients, who were terminally ill and in great physical pain, the means to end their lives. The physician profiled is not identified.

"A painful or prolonged death is something everyone worries about," said Dave Bunnell, editor-in-chief of ELDR. "Yet too few of us plan ahead to be prepared for this possibility. Our survey is telling people if they act now, they can be in charge. You don't have to leave this entirely to fate."

The ELDR survey comes as Washington state proponents gather signatures for a voter initiative which, if successful, would make that state the second after Oregon to legalize physician-assisted "death with dignity." 225,000 valid voter signatures need to be presented to Washington state officials by July 3 for the I-1000 initiative to appear on the November 2008 ballot.

Other results from the ELDR Magazine "Right To Die" National Survey include:

Half of American adults (49.1 percent) have parents, close relatives or friends in their senior years for whom they might eventually be considered a guardian caretaker or legal trustee.

82 percent want the option, if they were suffering at end-of-life, of being sedated into unconsciousness, even though this might hasten their death.

93.6 percent want artificial life support stopped if they were in a persistent vegetative state, where mental functioning had ceased and it was highly unlikely they would regain consciousness.

Fewer than 25 percent have a living will or advance health care directive which states their wishes if they were incapacitated or in persistent vegetative state. Only half of those over 60 do.

Complete survey results can be found at http://www.eldr.com.

Survey Methodology: This survey of 1,070 U.S. adults was conducted for ELDR by Knowledge Networks and is statistically projectable to the U.S. population. The survey was conducted between March 13 and March 25, 2008 using Knowledge Network's statistically valid, random probability online consumer panel. The sampling margin of error is ± 4.7 percent for all respondents; ± 5.9 percent for the 20-59 age bracket and ± 5.0 percent for the 60-plus age bracket.

About ELDR Media: ELDR is a media company which seeks to inspire the affluent elder to live a more meaningful life, to celebrate the joys and to navigate the challenges of aging. ELDR is the first media company targeting the 60-plus active and affluent demographic. ELDR was founded by senior housing innovator Chad Lewis and pioneering magazine editor and entrepreneur David Bunnell. ELDR Media LLC is headquartered in Berkeley, California. Visit ELDR online at http://www.eldr.com.

Labels: death, ELDR, physcian-assisted suicide, right to die

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Christians in Politics: Too Much or Too Little?

By Richard Land
Christian Post Guest Columnist

Over the past few weeks, a national polling firm for LifeWay Research and the Ethics & Religious Liberty Commission conducted a survey asking Americans to respond to this statement: “I am concerned that at times Christians are too involved in politics.”

The results were quite informative. The majority of Americans (52%) either “strongly disagree” (32%) or “somewhat disagree” (20%) with the statement. Even larger majorities of faith-affiliated Americans disagreed with the statement. When researchers asked Americans who attended religious services of any faith at least once a week, disagreement with the statement was even higher, with 65% indicating they were comfortable with Christians being involved in politics, and only 21% expressing varying discomfort with Christians’ political activity.

Those who self-identify themselves as “born-again,” “evangelical,” or “fundamentalist” expressed the highest level of disagreement (72%) with the assertion that “at times Christians are too involved in politics” with only 27% telling pollsters they agreed (“strongly” or “somewhat”) with the statement.

These results do not surprise me at all. They underscore and reinforce the feedback I receive on a consistent basis from grassroots Christians of all perspectives, particularly conservative Christians – Catholic and Protestant.

These polling results suggest that those pundits, analysts, and religious leaders that tell us that people of faith are disillusioned with politics and public policy need to get out more and talk with the people who actually go to churches, mosques, synagogues, and temples. If they did, they would find that the people who most often attended religious services disagree with their assessment by an almost two to one margin, 65 percent to 31 percent. On a more personal note, among Southern Baptist pastors who were asked the question of whether “at times, Christians are too involved in politics”, two thirds of them either “strongly disagreed” (41%) or “somewhat disagreed” (26%).

When people of faith enter the political process they should always understand that their ultimate allegiance is to the Almighty, not any ideology or party. People of faith have an obligation to be involved as “salt” and “light” in the world, and that includes “politics.” They should be voting their values, beliefs, and convictions, based on their understanding of the imperatives of their faith.

This column originally published at Casting Stones, a blog hosted by Beliefnet.com.

Labels: Americans, Christian, LifeWay Research, politics

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Tuesday, May 13, 2008

Spiritual Living

Stella Gray
Monday, May 12, 2008

In all the hustle and bustle of daily life it is vital that we find sources to nourish and feed our souls as well as our physical bodies. No one can do this for us; we have to find ourselves that which supplies us with food for our mind and spirit.

Have a vision of how you would like to enhance your life spiritually. Find a quiet place to sit with your journal and reflect on the following questions.

. What does my ideal spiritual life look like?
. What qualities do I want to bring into my life - forgiveness, gratitude, hope, compassion, etc.?
. Where do I turn for help -books, organisations, people?
. What do I value, how do I live these values everyday and how can I enhance them?
. Who and what am I grateful for?
. How can I move forward on my path of spiritual living?

Take time to think before you answer these questions so you can allow your vision to expand and grow. Consider what qualities you want to develop in yourself and what you would like to engage in on a regular basis. You could develop a meditation practice, attend regular church services, take calm walks in nature, work in your garden or listen to inspirational music. Read spiritual poetry and writing regularly. Think about developing a specific value or emotion like - joy, peace, love, patience, understanding, forgiveness or faith.

Keep a separate 'gratitude' journal where you write everyday all the things you are thankful for, you will be surprised at how many things you can be grateful for daily.
Now explore the things that might prevent you from achieving these goals.

How do I sabotage myself from living my true spiritual self?
What can I change in my environment that can help me?
Who or what can help me grow?

How can I be more creative to improve my spiritual life? Being part of a spiritual group can be a big advantage.
Having considered the roadblocks to truly nurturing and finding you mind and spirit, ask yourself the following questions:

. Who are my role models?
. Are they the right role models to guide me on this journey?
. What are my sources of music, reading and inspiration?
. Are they truly inspiring me to growth?
. Even though I'm apart of a spiritual group, how can my contribution help the group improve?

If you're not currently in a group, you may consider starting your own group with like-minded people, where you pray together, sing together, read poetry or inspirational materials together. Maybe you want to write your own poetry or spiritual writings where you express your gratitude, values, love and belief.

We often believe that we are unable to change the path of our lives however, by defining our spiritual values, our source of nourishment and how these are manifested in our lives, can only serve to enhance the quality of our journey through life. In this way we can shift our lives in a positive direction and serve to be an inspiration to others.

Labels: gratitude, spiritual journal, spiritual values, spirituality, Stella Gray

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Monday, May 12, 2008

Agnostic feels a tug after Sunday in church

by Steve Lopez
May 11, 2008

Page one. Click on "external link" to see the complete article.

I'm coming up on 40 years of slogging through life without any religious affiliation, and for the most part, I have no regrets. Last Sunday, though, I was standing before a couple hundred members of All Saints Episcopal Church in Pasadena and found myself envious.

I had been asked to talk about my three-year friendship with a musician who slept on the streets of skid row when we first met.

Life with Mr. Nathaniel Ayers is opera, with great soaring arias and sudden crashes, I told the parishioners. I feel good about having found ways to help this man whose promising career ended with a breakdown 35 years ago. But at times, I worry that my good intentions have brought him more attention than he might have wished.

In describing the journey, the soul-searching and the rewards of giving, I used the words "spirituality" and "grace." As I did, I saw people nodding as if I belonged in that room with them.

But wait. I'm an agnostic, and quite content.

So why did I feel such a connection? Could my stubborn resistance to faith be slipping?

No way, I told myself after leaving the church. Religious fervor has done an awful lot of harm in the world, dividing people, sparking wars, producing an endless parade of charlatans and hustlers.

And just look at how religion is playing out in the presidential campaign, with the running battle over which candidate is linked to the worst and most hypocritical human being who claims to speak for God.

Is it Sen. John McCain, who sought the support of televangelist John Hagee? Hagee, you'll recall, referred to the Catholic Church as "the whore of Babylon" and said God whipped up Hurricane Katrina to punish New Orleans for sins that included "a homosexual parade."

Or is it Barack Obama, who recently had to distance himself from his former pastor, the Rev. Jeremiah A. Wright Jr.? Rev. Wright suggested in a sermon that the phrase "God bless America" should really be "God damn America."

He also offered congregants his theory that the government created the HIV virus to kill off blacks, and recently said that the Rev. Louis Farrakhan, who is seen by many as an anti-Semite, is one of recent history's leading voices.

I spoke about all of this with my wife, whose beliefs and non-beliefs are similar to mine. She mentioned that our daughter, just shy of 5, had asked a couple of questions lately about people who practice different faiths and what it all means.

I've always felt that what we believe in and how we live are the only forms of spiritual guidance we need to give our daughter. But maybe that's the lazy man talking -- the one who used to skip Catholic church on Sunday and watch ballgames on TV instead.

Maybe it wouldn't hurt, my wife and I agreed, if we were to show our daughter that our values are important enough to us to clear time and to celebrate and honor them in a ritualistic way.

I don't know that either of us is ready to make a decision about all of this, but I did go back to All Saints a few days after my appearance at the Rector's Forum to mull things over with the Rev. J. Edwin Bacon Jr.

I felt a bit of a tug, I confessed to Bacon, while speaking to his parishioners. Bacon, who missed my presentation but later watched it on video, said he sensed there was "a moment" in the room in which we all connected. I was speaking about giving, he said, which releases the divine in all of us.

"Martin Luther King is my north star," said Bacon, who grew up in Georgia. As a young man, he met King, whose work he calls a "prophetic vision, a blend of spirituality and justice, spirituality and peace."

In this week's Sunday sermon, he said, he would talk about how the Rev. Wright comes out of that same tradition of identifying injustice and demanding change.

"The role of the church is not to be the servant of the state but to be critical of the state, and that's where Jeremiah gets it right," Bacon said. "The role is to stand with those who have been marginalized and say to the state, 'You can do better.' "

But Wright went off course with some of his comments, and his ego didn't serve him well, Bacon said. It's one thing to question connections between U.S. foreign policy and the rise in terrorism, Bacon said, but another thing entirely to suggest that God should damn America.

Labels: All Saints Episcopal Church in Pasadena, atheism, church, Rev. J. Edwin Bacon Jr., spiritual experience, spirituality, Steve Lopez

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Catholic-Muslim conference concludes

Participants agreed that to develop critical thinking skills, students must know about religions in a balanced way, neither emphasizing negative features nor promoting the religion in a devotional style more appropriate to a mosque or church setting.

Saturday, May 10, 2008
By Spero News

The Mid-Atlantic Muslim Catholic Dialogue met on April 23-24 in Washington DC and looked at inter-religious education in the United States.

The meeting, which was convened by the Islamic Circle of North America (ICNA) and Catholic representatives of the United States Conference of Catholic Bishops’ (USCCB) Committee on Ecumenical and Interreligious Affairs, explored teaching about different religions in private and public institutions. Discussion was guided by the experiences of the Institute on Religion and Civic Values, represented by Shabbir Mansuri and Munir Shaikh.

The discussion follows upon a meeting in 2007 where Safaa Zarzour described the development of a Muslim-Catholic educational exchange by the Council of Islamic Societies of Greater Chicago and the Archdiocese of Chicago. Zarzour chaired a panel of Muslim representatives at the April 23-24 meeting.

Mansuri, Shaikh and Zarzour noted there already is consensus on the need to educate about world religions in public schools, thanks to the work of the First Amendment Center in Washington DC. Discussion at the April meeting focused on the many audiences for inter-religious education: seminarians, university students, school teachers, public and religious school children.

Sandra Keating PhD related the discussion to theological and pedagogical principles. From a pedagogical perspective participants looked at effective ways to educate about other religions, and said the most effective approach should not only provide basic information but also draw attention to the spiritual values of a religion. They said maintaining a positive tone in curriculum content can help correct a bias against religion that exists in some educational and political environments.

Participants also agreed that to develop critical thinking skills students need to know the story of religions in a balanced way, neither emphasizing negative features nor promoting the religion in a devotional style more appropriate to a mosque or church setting. Participants also noted that sensitivity in how one communicates and works with other traditions should be part of any program and stressed particular attention to the training of religious leaders and school teachers for all school systems.

Rev. Gregory Fairbanks presented a curriculum for ecumenical and inter-religious training required by Catholic seminaries and recommended for clergy and lay leaders. He cited documents of the Second Vatican Council and other more recent church documents. He highlighted U.S. pastoral concerns, including inter-religious marriages, social justice cooperation or tensions, and educating non-Catholic children in parochial schools.

Imam Ahmed Nezar Kobeisy offered reflections on the training of imams for U.S. mosques. He highlighted efforts, such as psychological and marriage counseling, that would not be so urgently required of imams in majority-Muslim countries.

In other remarks, Bishop Dennis Madden, co-chair, recalled the recent visit of Pope Benedict XVI. He reminded participants of the pope’s call to achieve what the pope called the "truth of peace" while maintaining "a clear exposition of our respective religious tenets."

The next meeting of this round will be in May, 2009, and focus on “Developing a Strategic Plan on Interreligious Education.” In the coming months, a survey on inter-religious education will be sent to Muslim and Catholic educators.

Labels: Catholic, Mid-Atlantic Muslim Catholic Dialogue, Muslims, religion, Spero News

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Saturday, May 10, 2008

Keeping the faith? More people look inward to find peace

By Amie Jo Schaenzer
The Reporter ajschaenzer@fdlreporter.com

People, apparently, are pretty wishy-washy when it comes to religion.

A recent study conducted by the Pew Forum -- one of the largest and most extensive of its kind -- shows Americans are switching religions and choosing to be "unaffiliated" more than ever before, said Brian H. Smith, chairman for the department of religion at Ripon College.

Organized religion throughout the nation, as well as locally, is on the decline, with nearly 16 percent of all men and women today not belonging to any particular affiliation.

The extensive survey released in February shows more than one-quarter of American adults, 28 percent, have either left the church they were raised in or have chosen no religion at all, according to the PewUnited States Religious Landscape Survey.

Smith said the sharp increase locally in contemporary, non-denominational Christian churches shows residents are opting for the more "upbeat services" over the traditional types of worship offered by mainstay Catholic and Protestant churches.

Ken Nabi heads one of the largest evangelical churches in Fond du Lac, Community Church, and says his congregation has seen steady growth over the past 28 years, with a current weekend attendance of 850 to 900 members.

He said many choose Community Church, N6717 Streblow Drive, because the message offered is more in-tune as to what people today want to hear.

Why?

Today, more than in years past, people are looking inward to find peace and longstanding types of worship do not offer the type of spiritual escape they want, Smith said.

"Today, people want an emphasis on the goodness of a person and not so much that they've sinned and they're bad," Smith said. "Traditional services do not nourish their spirit."

Likewise, the Pew research shows the makeup of some of the more traditional types of religion is changing: While 51.3 percent of Americans today claim to be Protestants, the group is fading, according to the survey.

Meanwhile, the Catholic Church experienced one of the greatest net losses because of affiliation changes, according to the survey, with one in three Americans being raised Catholic and only 1 in four sticking with Catholicism today.

Despite the changes, the vast majority is still affiliated to a Christian religion. According to Pew research, 78.4 percent of Americans are Christians, while 4.7 percent belong to other religions, including 1.7 percent who are Jewish and 0.7 percent who are Muslim.

In Fond du Lac, changes in religious affiliation have proven gradual, said Michael Ketterhagen, associate professor of theology at Marian University.

Traditions among young people

One in four Americans ages 18 to 29 say they are not affiliated with a religion, according to the survey. Many in this age group —whom Smith teaches at Ripon College — he refers to as "nightstand Buddhists." They keep a Buddhist statue on their nightstand, he said, read Buddhist text because they like the message, but do not practice the religion.

This translates into cherry-picking highly individualized ways to be spiritual and seek faith, Ketterhagen said.

"They pray at night and they get involved in organized religion less," he said. "They still have a strong commitment to connect with God or their own personal spirituality that they call all different types of names. It's more personal and they will pray at night, meditate or go out in the woods to be closer to nature."

In the past, young people have left the church during their high school and college years only to return when they got married and settled down. The Pew survey suggests that is less likely to happen with today's youth.

Smith thinks this demographic niche will continue to mix and match religions to fit their needs, instead of returning to their childhood church. He envisions a type of spiritual smorgasbord — drawing upon Buddhism, for meditation; Judaism, for ethics; and the Lutheran religion for its Christmas and Easter services.

Labels: affiliation, Amie Jo Schaenzer, church, religion, spirituality, youth

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Speaker Recommends Spiritual Connections For Elderly

REBECCA RAKOCZY, Special To The Bulletin
Published: May 8, 2008

ATLANTA—A person’s faith and religious life may change as he or she enters into old age, but that doesn’t diminish the need for spiritual connections to nourish mental health.

Finding out how to spark those connections in elderly populations was the topic of the second annual Spirituality in Aging Partnership series, a half-day conference sponsored by Catholic Charities Atlanta.

With keynote speaker Nancy Kriseman, who is a licensed clinical social worker in gerontology and author of “The Caring Spirit,” more than 100 people—comprised of pastoral care staff, personal caregivers and health ministry nurses—were given advice on how to connect to their clients in a more holistic and spiritual way. The gathering took place at Lutheran Church of the Redeemer in midtown Atlanta.

Kriseman asked audience members about their own definitions of spirituality and spoke about her experiences with her aging parents, while also encouraging the audience to share their experiences. Her mother suffered from Alzheimer’s disease, and died recently; her father had pulmonary lung disease and dementia and passed away several years ago.

“A lot of times we think if an older person was not a spiritual or religious person, they don’t need spiritual care,” Kriseman said. “But the majority of people in the world are spiritual in some way.

“For caregivers it is important to ask the question,” she said. For example, “How do you know the spiritual state of the person who has dementia? If you don’t know, ask their family members, ‘how has their faith carried them through life?’”

Even if the person did not have a strong faith foundation or did not demonstrate that faith to the outside world, spiritual connections can be made through music, like singing a familiar hymn or song, in ritual or prayers, or in comforting scents, like baking bread or cookies, she said. “It can mean asking ‘what does faith mean to you,’ or ‘what does grace mean to you,’” she said. It’s also important that you encourage a spiritual connection by asking questions about pictures of people and things that matter to them, she added. “We need to help our elders find their jingle,” she said.

Connecting with an elder’s spiritual side to “find that jingle” doesn’t have to be reserved for pastors, she said, although she acknowledged circumstances when pastoral intervention was needed.

“The work of the spirit is not just for pastoral folks,” Kriseman said. For caregivers—including those taking care of parents—it’s important to refresh their own spiritual life and not become “dispirited,” especially in the knowledge of an incurable condition, like Alzheimer’s disease, she said.

“People do need the space to grieve every time (their loved one) changes,” she said. “But if you’re caring for a parent, it’s important to remember this is a role change, not a role reversal—your mother will always be your mother.”

Kriseman also encouraged those in attendance to give permission to embrace their own spirituality, even as they care for someone who is not their relative. “Very rarely do caregivers get to talk about their own spiritual care,” she said.

“It’s a blessing to work with older people—you’re helping them finish well,” she said.

Patti Miller, coordinator of family faith formation at St. John Neumann Church in Lilburn, was listening to Kriseman’s words carefully. Miller came to the conference not only to learn more about spirituality and aging to pass on to her congregation, but also because she has three family members who are elderly.

“This is at the forefront for me,” she said. She came with fellow parishioner Sherry Johnson, who has worked with adult faith formation and RCIA at their church and has been a trauma care nurse for years. “This (spiritual side of care) was not always at the forefront, but it’s becoming more a part of nursing,” Johnson said.

As their parish ages, said Miller, “a lot of families are asking these same questions (that Kriseman brought up.) We wanted to find out what’s new out there from a Christian and Catholic perspective.”

Said Krygiel of Catholic Charities, “ It’s our responsibility to take care of our senior population.” He cited the U.S. Conference of Catholic Bishops 1999 statement, “The Blessings of Age.”

All parishes and churches are called to respond to this,” he said. “We cannot sit idle.”

Labels: caregivers, elderly, faith, mental health, Rebecca Rakoczy, spirituality

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Muslims on the West

Muslims on the West

The coauthor of a new Gallup analysis of public opinion in the Muslim world said that based on its findings, conflict between Muslims and the West is not inevitable.

"Most Muslims like and admire much about the West, from our democracy to our technology," said Dalia Mogahed, executive director of the Gallup Center for Muslim Studies and coauthor of a new Gallup book, "Who Speaks for Islam? What a Billion Muslims Really Think."

The book, which Mogahed wrote with John L. Esposito, professor of religion and Islamic studies at Georgetown University, is based on 50,000 interviews by Gallup in 40 countries with predominantly Muslim populations or significant Muslim minorities. The interviews were conducted between 2001 and 2007, and the book was published this spring.

Among the findings:

Muslims around the world do not view the West as monolithic.

Muslims are as likely as Americans to reject attacks on civilians as morally unjustified.

Muslims say the West can best improve relations with the Muslim world by respecting Islam.

Labels: Dalia Mogahed, Gallup Poll, Muslims, Rebecca Trounson

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Group of evangelical Christians writes manifesto urging separation of religious beliefs and politics

By politicizing faith, Christians become 'useful idiots' for one party or another, the group warns

By Rebecca Trounson, Los Angeles Times Staff Writer
May 10, 2008

A group of prominent U.S. evangelical Christians is urging other evangelicals to step back from partisan politics and avoid becoming "useful idiots" for any political party.

In an often strongly worded statement released this week, more than 70 pastors, scholars and business leaders said faith and politics have become too closely intertwined and that evangelicals err when they use their religious beliefs for political purposes.

Three years in the making, the manifesto was signed by many high-profile, mostly centrist evangelicals, including Leith Anderson, president of the National Assn. of Evangelicals; Jim Wallis, founder of Sojourners magazine; and Frank Wright, president of National Religious Broadcasters.

Many of the most prominent conservative evangelicals did not sign. A spokesman for James Dobson, the founder of Focus on the Family, said Dobson had concerns about the document and decided not to add his name.

One of the statement's drafters said one purpose was to reclaim the word "evangelical" from its political association.

"This is not primarily a political movement," said the Rev. John Huffman Jr., senior pastor of St. Andrew's Presbyterian Church in Newport Beach and board chairman of the evangelical magazine Christianity Today. "Evangelicalism is a theological understanding that we are called to be followers of Jesus Christ, and that's not captive to a culture, society or nation."

Analyst Michael Cromartie, vice president of the Ethics and Public Policy Center in Washington, D.C., said he expected the statement to have limited political impact.

"It's mainly a warning to people not to confuse their personal faith with political convictions," he said.

Labels: Christianity, evangelicals, faith, politics, Rebecca Trounson

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Thursday, May 08, 2008

The Spiritual Brain

Is there a specific part of the brain for feelings of spirituality? Many lines of evidence suggests it is the temporal lobes. Dr. David Comings, a renown human geneticist, neuroscientist and physician proposes that spirituality is genetically hardwired into a specific part of the brain, is pleasurable, is critical to the evolution and survival of man, and will never go away. Understanding the biology of the spiritual brain can help us to develop a rational spirituality where are rational brain and spiritual brain can live in peace.

Labels: biology, Dr. David Comings, God, neuroscience, spiritual reality, video

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Wednesday, May 07, 2008

Western medicine meets the meditative tradition

By Paul Scott
Wednesday, May 7, 2008

ROCHESTER, MINN. — The press that followed a recent visit by the Dalai Lama to the Mayo Clinic focused primarily on the spiritual leader's comments about the Chinese crackdown on protest in Tibet. It isn't hard to imagine why. The meeting's contentious international backdrop — a conflict underscored by the sidewalk appearance of a strangely polished crew of 50 or so pro-Chinese demonstrators mounting a lonely crusade to tarnish the cause of Tibetan autonomy — was an easier tale to tell than the less easily digested topic of the daylong event itself.

The oversight was unfortunate, because the case being made during the April 16 colloquium titled "Investigating the Mind-Body Connection: The Science and Clinical Applications of Meditation," seems far more destabilizing than the political movement in Tibet.

It's one thing to ponder the irony of a professional-seeming protest in defense of a government that does not allow protest. It's quite another thing to witness the brain trust behind the brand more associated with Western medicine than any other giving forum to the emerging science of mindfulness training, acceptance, positive thinking and compassion. The first cause is about political change. The second is cosmological.

The Buddhist meditative tradition

The Dalai Lama's prescription is that of the Buddhist meditative tradition: selecting and focusing on positive mental states such as compassion, gratitude and joy, while challenging negative mental states such as anger, jealousy, anxiety and a distracted state of being. In practice this means daily meditative practice intent on clearing mental clutter and developing more clarity of attention and moment-by-moment awareness.

The Dalai Lama has long believed that so-called mindfulness meditation has beneficial effects on human health and well-being, and thanks to research conducted by Davidson and others, we now know that the brain and body do indeed change for the better as a result of such practice, and through measurable physiological pathways more complex than had previously been imagined.

Researchers have known for years, for example, that a bilateral brain region known as the prefrontal cortex, or PFC, is involved in developing responses to emotionally laden thoughts, and that the way we respond to the events and thoughts in our lives is often determined by whether the brain draws on the rights side of our PFC or its left. Operating below the level of awareness, the right side of the prefrontal cortex responds to problems with an eye toward punishments and avenues of withdrawal, while the left side processes thoughts which are generally positive and tuned to rewards. Damage the left prefrontal cortex and depression increases; those who tend to preferentially use the left side of their prefrontal cortex tend to get over problems faster than do those who process emotion-laden thoughts from the right. Significant for the discussion of physical health, those who preferentially use the left prefrontal cortex show lower baseline levels of the stress hormone cortisol.

The dangers of chronic frustration

A separate area of research has linked chronic frustration with disruption of your heart-rate variability, which, sustained over time, the body begins to recognize as its baseline state, bringing about an inhibition of the vital bodily calming mechanism that is your parasympathetic nervous system. Feel frustrated long enough and your body ceases to calm itself.

By wiring EEG sensors to the heads of Buddhist monks and those attempting to meditate for the first time, then examining brain activity as expressed on functional MRI images, Davidson and Kabat-Zinn have learned that meditation employs the left prefrontal cortex — some monks he has studied have greater left prefrontal orientation than ever previously observed — and that over time, meditative practice can change the orientation from the right to the left of those who take up the activity. Brain circuitry is not fixed, in other words. To the contrary, said Davidson during a research-based session at Mayo, "the brain is the organ that is built to change in response to training. Happiness, compassion, and clarity of attention are the product of skills, and these skills can be enhanced through mental training."

After hearing the case that meditative mental training can help people stay healthier and recover more quickly from illness, the Mayo audience of 350 or so faculty and staff entered more culturally problematic territory — subject matter that seemed to be talked around as much as it was examined. In short, while medicine is beginning to take seriously the notion that the cultivation of compassion and mindfulness is beneficial for physical health, medicine as practiced today is often antithetical to the very mindfulness and spiritual "present-ness" sought after in meditative practice.

An East-West paradox?

The clinic may have established a "mind-body" Department of Integrative Medicine and gathered with earnest enthusiasm to hear from the top names in mind-body research, but Mayo is nothing if not the face of Western medicine in all its dichotomous cleaving of the spirit from the biology, both in culture and practice. The medical embrace of meditative compassion would seem to face a paradox: The grueling rise to the highest levels of medical specialization does not appear conducive to regular breaks for contemplative meditative practice, nor does the culture of omnipotence, authority and spirit of conquest within medical training seem a smooth fit for the sense of acceptance embodied in Buddhism.

The bad news came in large part from Roshi Joan Halifax, a Zen priest and medical anthropologist whose remarks suggested that embracing the Buddhist prescription will likely require more than stocking the patient information center with brochures on the value of meditation. For example, the Dalai Lama's thoughts on death are clear: "I think the most important thing," according to a Web collection of his sayings, "is to try and do our best to ensure that dying person may depart quietly, with serenity and in a peace." Caregivers of those at the end of life experience high rates of burnout, said Halifax, due to the "moral stress" brought on by the damage done to this peace by conflicting agendas of medicine in the face of death.

"A lot of clinicians feel reluctant to speak openly about the trajectory of an illness," she said, "with death being the end of the road." Halifax described the multipronged source of the physician's moral stress that leads him or her to avoid the dying: interventions which cause pain and suffering, lack of communication about the goals of care, and "the prolonging of dying through technology." While she acknowledged their role in transitory illness, flashing a picture of an iconic string of ICU life preserving tubes and machinery, she said simply, "This is our nightmare, to be put on a respirator."

Cultivating compassion, wisdom in the face of death

Halifax advocated helping physicians and caregivers in "cultivating compassion and wisdom in the presence of death." The ability to "presence pain and suffering without pitying, consoling or denying," said Halifax, requires "a quality of attention that is panoramic, perceptive and nonjudgmental." While meditative practice would seem to develop the skill in question, hanging over her argument was a question that went unasked: How likely are these skills to be developed in medical training, much less the culture and bureaucracy of large medical centers like Mayo? Research may support the benefits of meditative practice for patients, but if they are to care for the dying and gravely ill, physicians would appear to need an extra dose the same medicine. Is the Buddhist tradition even possible within the umbrella of Western medicine?

"Allow yourself to experience that futility," she said when a Mayo doctor from Brazil asked how he should handle his negative emotions that gave rise when watching patients in his homeland die unnecessarily due to a lack of resources. "To be with things as they are. There is still a resource that is there — your presence."

For the Mayo brothers, looking down from nearby oversize vintage photos upon the gathering, this could not have seemed a stranger request for the heirs to their legacy. Nor could the answer given to a similar question a few minutes later — and which had been put to Mattieu Ricard, a French-born monk from Katmandu and a subject of Davidson's EEG experiments on the brain activity of expert level meditation.

"Transform your attitude to the suffering person," said Ricard, who has spent more than 10,000 hours in contemplative meditation. "Let your heart become a mass of brilliant white light, and the suffering becomes dissolved in it."

The nature of compassion and suffering

After a lunch-hour break, the audience stood silently to greet the Dalai Lama, a sometimes impish figure who held forth bare-armed and robed from an armchair in the center of the stage. Answering questions put to him by Goleman and later the audience, the Dalai Lama alternated from English to long statements toward his interpreter, presumably in Tibetic, touching on the nature of compassion and suffering and its intersection with medical care. He rambled at times in a way that indicated no worries about social pressures like staying on message, making easily digestible bullet points, winning over his audience — and yet winning over his audience regardless.

He explained his position that the human dilemma is one whereby anger and attachment — while useful if a transitory emotion in species throughout the animal kingdom — are given undue extension by the human skill for imagination, with negative results.

"This is where the problems arise," he said. "Because of this, we need a special effort to increase our affection."

He called compassion "an immune system for the toxins of the mind." He also, early in his remarks, slipped in mention of the problem at hand, a statement that sparked no shortage of nervous laughter in the highly credentialed crowd.

"In Tibet we have a saying," he said. "The physician is a great scholar, but his medicine is not effective because his heart is not that good."

Paul Scott is a freelance writer based in Rochester.

Labels: Dalai Lama, Mayo Clinic, medicine, meditation, Mind and Life Institute, mind-body connection, Paul Scott, stress

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Tuesday, May 06, 2008

More doctors recommending dose of God for their patients

Tribune staff report
May 2, 2008

You might think a hospital sounds like an odd place to launch a spiritual quest. But for some patients, that's precisely where they find religion.

In fact, some doctors even rely on divine intervention to assist them in the healing process.

Tribune reporter Joel Hood's story this week about a continuous prayer week held in Adventist Bolingbrook Hospital illustrated how some hospitals recognize and embrace their role as a spiritual destination.

Dr. Yong Kim was one of the staff recruited to pray. An elder at his Korean Methodist church, Kim spent several hours praying for his patients' recovery. He told Joel that prayer is vital to a patient's recovery.

Kim is one of a burgeoning number of doctors who factor prayer into treatment, said Dr. Robert Klitzman, an assistant professor of clinical psychiatry at Columbia University Medical Center in New York. In interviews with 50 doctors, Klitzman learned that many are oblivious to patients' spiritual needs until they become patients themselves.

Has the threat of a serious illness prompted you to reassess your relationship with God? Do your doctors tend to your spiritual well-being too?

Labels: doctors, God, health, hospital, Joel Hood, prayer, spirituality

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Sunday, May 04, 2008

One world One music

Sunday , May 04, 2008

Sarhad, a registered trust, plans to institute a university of music that can ease tensions globally through its unified diversities and dispersal of universal knowledge on music

Imagine all the people living life in peace. You may say I’m a dreamer, but I’m not the only one. I hope someday you’ll join us, and the world will be as one- was the anthem Lennon sang to galvanise the counter culture movement. He believed that music could raze boundaries and lived and died for the belief. That belief now has found wings and a prayer again half a world away. Sarhad, an organisation working for peace in militancy-hit regions, wants to concretize this healing power of music, embody it in buildings, house it in a campus and nurture it with citizens all across the globe.

Working since 1997 for promoting peace, rehabilitation of victims of violence (specially in Punjab and Jammu and Kashmir) and reconstructing ruptured spirits, Sarhad, now wants to create a university of music where universal knowledge of music could pass freely inside and outside the country. Sanjay Nahar, president of Sarhad, is ready to invest his energies, resources and soul to see his dream transmogrify to reality.

"...I got together with other members of Sarhad on an enterprise of working towards an institute which would be devoted solely to the study of music in all its forms, subjects, genres – folk , western, pop, rap, rock and what have you, from all across the world. Music has played a great role in our tradition, culture, history and spirituality, for whatever reasons, say prayer, leisure, offering, poetry and of course pacification. It is the one divinity that transcends regional contours to assume celestial dimensions. It touches the soul. And there is no institute that studies music and only music irrespective of its origin and nationality. The truth is, music has no nationality. It belongs to the world and is one despite all its variances,” he says, “and we do not have any place where all its aspects can be united for research, study, promotion and dissemination globally, without any discrimination.”

For the same, Nahar got together with eminent personalities like Dr Mahmood Rahmaan who has been the vice chancellor of Aligarh Muslim University and also the chairman of the Finance Commission in Kashmir which deals with betterment of Kashmir as a people's state and mapping the backward areas. “India has been a virtual storehouse of knowledge and music and we will build on this idea. The project of a university is in its conceptual stage. There are so many universities in the country. We do not want to add just another. We hope to create a place thriving with a cosmopolitan outlook and the multi-lingual characteristic of music. It will not belong to a country but the world, secular, global and moral,” says Rahman, Sarhad’s mentor.

Getting specific, Nahar adumbrates a skeleton plan. “We are seeking help from a lot of people with reference to this. We already have land near Wagholi in mind. The ideation has been completed. The legal work and architectural processes will begin by the end of June. We hope to have laid the foundation of the university in about a year,” says a hopeful Nahar.

Labels: music, peace, Sanjay Nahar, Sarhad, universal

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Thursday, May 01, 2008

Separate But Equal?

Can science tell us anything about religion?

Ronald Bailey

In February 450 churches celebrated Charles Darwin’s birthday with sermons arguing that religion and evolution do not contradict one another.

Called Evolution Sunday, the event grew out of a project organized by Dean Michael Zimmerman and his colleagues at the University of Wisconsin at Oshkosh. They wrote an open letter signed by nearly 200 clerics in response to a 2004 resolution by the Grantsburg, Wisconsin, school board requiring that biology classes incorporate “various models or theories” of the origin of life. Later that year, the Grantsburg board backed down a bit, modifying its curriculum resolution to stipulate that “students shall be able to explain the scientific strengths and weaknesses of evolutionary theory.”

Noting the ongoing evolution wars in the United States, Zimmerman decided to expand the project beyond the borders of Wisconsin. The result was “An Open Letter Concerning Religion and Science,” which has received endorsements from 10,000 clergy members around the country. Most endorsers hail from relatively liberal mainline Protestant denominations. (There were just seven endorsements from Southern Baptists, almost all of whom were associated with hospitals or academic institutions.)

The open letter declares: “We believe that the theory of evolution is a foundational scientific truth, one that has stood up to rigorous scrutiny and upon which much of human knowledge and achievement rests. To reject this truth or to treat it as ‘one theory among others’ is to deliberately embrace scientific ignorance and transmit such ignorance to our children.” So far, so good.

The letter goes on to draw a distinction between “two very different, but complementary, forms of truth.” Religious truth, according to the letter, is “of a different order from scientific truth. Its purpose is not to convey scientific information but to transform hearts.” The divines seem to be reaching for the proposed accommodation between science and religion devised by the evolutionary biologist Stephen Jay Gould.

Gould argued that science and religion are two “nonoverlapping magisteria.” According to Gould, “if religion can no longer dictate the nature of factual conclusions properly under the magisterium of science, then scientists cannot claim higher insight into moral truth from any superior knowledge of the world’s empirical constitution.”

But can this formulation survive the continuing scrutiny of religion by science? While it is true that science has nothing to say about whether souls are divinely infused into people, religion is still part of the world’s empirical constitution.

I have no doubt about the ability of religion to “transform hearts.” Religion motivates the charitable works of the Salvation Army; it helped President George W. Bush stop drinking; and it inspired 19 Muslims to slam airliners into buildings. It is an undeniably powerful force in human lives. Something that has such a far-reaching influence cannot escape the scrutiny of humanity’s most powerful techniques for uncovering the facts of the world.

According to Gould, “The net of science covers the empirical universe: what is it made of (fact) and why does it work this way (theory). The net of religion extends over questions of moral meaning and value.” Possibly because he despised evolutionary psychology and sociobiology, Gould was comfortable making this distinction. But in a sense, values are facts about human beings and as such can be studied by scientists. Today researchers into evolutionary psychology, neuroeconomics, genetics, and other fields are elucidating the sources of human morality and how it functions.

Dean Hamer, a biologist at the National Cancer Institute, even claims to have found “the God gene,” which affects how certain mood-regulating chemicals are transported in people’s brains. This variant of the VMAT2 gene seems to make people who have it more susceptible to spiritual beliefs.

Of course, theology is still a long way from being reduced to biochemistry. Scientific research into the sources of religious belief is just beginning, so any of the current findings could be rejected or revised as further evidence becomes available. Nevertheless, the magisterium of science is surrounding and constricting the magisterium of religion. Zimmerman’s letter declares, “We believe that among God’s good gifts are human minds capable of critical thought and that the failure to fully employ this gift is a rejection of the will of our Creator.” It may well be that that same capacity for critical thought eventually leads us to understand how the universe and humanity came to be in such a way that God fades away, and we no longer need to believe in Him.

Labels: Dean Michael Zimmerman, evolution, Jay Gould, religion, Ronald Bailey, science

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A Survey of Israel at Sixty

Daniel Bar-Tal

The Glass Half Full

There is no doubt that the state of Israel with its over 7.2 million citizens has great achievements. First of all, it is rare to find a state that has succeeded to make out of people, who were dispersed through centuries in different parts of the world, a renewed nation. In this process, it successfully absorbed through the years waves of immigrants (close to three million) who came to build a new life—and many arrived after experiencing trauma.

From the beginning the emerging society succeeded in developing a democratic structural system in a region where authoritarian regimes are the rule rather than exception. With the years, this society developed a tradition of freedom of information and media openness, with daily newspapers, many other types of publications, a few TV channels and many radio stations, all carrying vivid debates about Israel and the world. In addition, the Israeli public has openings to various world channels of commutation, including Arab ones, to absorb information and knowledge. During the last decades the society also witnessed the accelerated development of civil society that consists of hundreds of NGOs which raise many different issues and serve as a place for involvement and participation. These trends also indicate a positive ongoing process whereby different excluded societal sectors enter political and social arenas and expand the scope of issues that the society debates.

Also many of the founding fathers, being influenced by socialistic ideas, established a state that took the responsibility for the weak, sick, elderly and needy. Thus Israel enacted already from the beginning a wide range of social legislation and set up extensive social programs for all Israeli citizens and especially for the needy to provide them with a broad range of benefits and assistance. In 1995 The National Health Insurance Law came into effect. This law assures provision of a standardized basket of medical services, including hospitalization, for all residents of Israel. Israel's extensive medical network and high doctor-patient ratio are reflected in the low infant mortality rate (4 per 1,000live births) and high life expectancy (82.2 years for women, 78.5 for men). This reflects a high standard of medicine in Israel and high-level training for medical professions, including a very advanced research level.

Similar achievements should be noted in education, in spite of the recent setbacks. School attendance is mandatory from age 5 to 16 and free through age 18, though less than half obtain matriculation which serves as a passport for higher education. Higher education with over 270,000 students is well regarded and plays a pivotal role in the development of the country. The universities are well known and developed and serve together with other R&D (research and development) institutions as vehicles for scientific achievements and technological development. Today, the percentage of Israelis engaged in scientific and technological inquiry and the amount spent on R&D in relation to its GDP are among the highest in the world.

The described achievements are related to economic success. After having enjoyed for many years one of the fastest GDP growth rates of all world economies, Israel is now continuing the economic recovery that began in 2003. Israel’s GDP has been rising at about 5 percent a year, per capita income reached about $21,000 (in 1980 it was about $5,500), unemployment has steadily decreased to 6.6. percent in 2007, inflation is under control, and foreign debt has been eliminated, with Israel becoming a creditor in recent years and very attractive to international investors. This was achieved with very tight budget control and cuts in public expenditures.

International level strides have been made in the fields of medical electronics, agro-technology, telecommunications, fine chemicals, computer hardware and software, food processing and solar energy. Hi-tech industries, which accounted for only 37 percent of industrial product in 1965, grew to 70 percent in 2006 ($29 billion plus another $5.9 billion of hi-tech services) and almost 80 percent of hi-tech products are exported.

In noting the half full glass it is necessary also to look at cultural achievements. The society succeeded in developing out of a dying language a culture that can pride itself on many positive indicators: writers whose works are translated into many languages, films getting awards in major festivals, plays that are performed on prestigious stages of the world. Some 2,500 titles are published annually and may be found, alongside republications of classics and imported books, in many bookshops in every town and city.

All these achievements are taking place under conditions of continuous threats and dangers. Israel is coping with a conflict that broke out prior to its birth. Through the years of its existence Israel has fought at least six major wars and suffered from ongoing hostile violent activities and terror. To be successful in withstanding its enemies, Israel invested enormous efforts in satisfying its security needs, and at present it has the strongest and best equipped army along with becoming a regional power which has great influence over the events in the region.

The Empty Half of the Glass

In discussion about the half empty glass I would like first to highlight two colossal failures of Israeli society and then to elaborate on more specific major defaults.

The first failure consists of the fact that since the establishment of the state many hundred thousands of its citizens (it is estimated about 800,000, but no one can provide a validated figure) emigrated to various countries in the world, mainly to United States, Canada, Germany, Australia and even to Russia. Although the emigration was done in different periods and because of different reasons, this number is staggering and indicates that the state did not succeed in creating satisfactory conditions for its citizens.

The second colossal failure relates to the continuation of the occupation of the territories conquered in the Six Day War in 1967. This occupation underlies many of the problems that Israel is facing and has many negative implications on life in Israel. The continuation of the occupation of the territories touches first of all on the security problems and on the moral soul of the state. The fact that the occupied territories were settled by Jews adds special folly. This act not only negates international law but also constitutes one of the biggest barriers to solve the Israeli-Arab conflict peacefully. In addition, it is estimated that directly and indirectly Israel spent through the years at least 100 billion shekel to build the infrastructure, settlements, and roads and maintain their security, which violate both the Fourth Geneva Convention and Israeli laws. This act will either bring an end to the nature of the state the founding fathers dreamed about, or Israel will have to spend almost a similar amount of money to pay compensation to those who will have to leave their homes, feeling alienation, frustration and anger.

Looking deeper into the crises that the society is going through, I will identify the most serious problems that in my view and in light of my values pose a challenge to the state of Israel today.

The Dominance of Neo-Liberal Policies

When neo-liberalism was questioned for its severe consequences in various parts of the world, Israeli society accelerated its attempt to institute this economic-social policy—a move that began already in the 1980s. With the celebration of the sixtieth birthday the outcomes of this policy are well known. The state is diminishing its role in the life of the citizens, abandoning social responsibility towards them but favoring the business sector. Through the years the government has been decreasing its expenditure on education, health and welfare and as a result these systems are constantly deteriorating and require increased personal spending, which still does not provide the solution to the destructive policies. Also, the economic growth is not equally beneficial to all classes. Over the past twenty years, income inequality has been rising and social disparities have grown to the extent that Israel is now ranked second in the Western world (after the U.S.) in terms of growing gaps between rich and poor (at present one percent of the citizens account for 60 percent of the wealth in Israel). This widening gap between rich and poor coincided with a significant narrowing of the middle class in Israel and a dramatic increase in poverty, even among the working families. In 2007 24.7 percent of Israelis in general and 35.8 percent of the children were found to live below the poverty line (in 1998 only 22.8 percent of the children lived below this line).

Dysfunction of Liberal Democracy

Although the state of Israel succeeded in establishing a well-functioning structural democracy it still suffers from many deficiencies, especially with implementing democracy's spirit and its values (human and civil rights, respect for the law, equality, treatment of minorities, and preserving basic freedoms). One of the major problems is the disregard of laws and ethics practiced by the public at large and even by the state institutions and leaders. A diagnosis of the situation is presented by jurist Moshe Negbi, who describes the process being undergone by the Israeli political culture in recent years as “a slope leading from a government of laws to a banana republic”. A specific example can be seen in the report by attorney Talya Sasson, appointed by Prime Minister Ariel Sharon to investigate the functioning of the state institutions with regard to building outposts in the West Bank and Gaza Strip. She concluded that public authorities such as ministries, the Israeli army, and the settlement division of the World Zionist Organization, as well as municipalities, used their authority illegally to actively assist and/or did not prevent the establishment of the unlawful enterprise. A recent report shows that about one third of the settlements were built illegally according to the Israeli law. In addition, according to the reports of Israel's state comptroller governmental institutions are plagued by protectionism, politicization of the public service, and use of public resources to advance personal-political interests. In this vein of special danger, close connections are observed between the government, capital and mass media, as well as penetration of criminal groups into party centers and the extensive economic and political power of several dozen very wealthy families. Furthermore, a study that was recently carried out determined that Israel ranks sixth among developed countries around the globe in terms of the scope of its black market.

This failure is related to the deterioration of Israeli leadership in the last decade. The leaders have been accused of corruption, lack of accountability, lack of vision, and manipulation of the public and as a result they have been losing the trust of the society members. In a recent survey it was found that 86 percent of the citizens state that the government is not dealing adequately with the country’s problems and 68 percent believe that the people running the country are motivated by personal interests rather than the public good.

Another deficiency with which the Israeli democracy must cope is the growing political power and influence of anti-democratic groups. The centers of these groups within Jewish society are found mostly in the ultra-religious sector, which rejects democracy both as a value and as a mechanism for governing. This view is expanding as about half of the public reject the democratic system. On another level, the trend of undermining democracy is reflected in steady and continuous attempts to undercut the legal system and especially the Supreme Court (even by the present Minister of Justice) by trying to limit its functioning and politicizing its control.

Moral Deterioration

The problem of democratic deficiencies is related to the deterioration of the moral values and standards in the state of Israel. Beginning with the internal problems, corruption has been on the increase dramatically through the years. While in 2001 Israel was in sixteenth place among the world states in the Transparency International Corruption Perception, in 2007 it fell down thirtieth place. In the last decade all the prime ministers, some of the ministers and over a dozen lawmakers were accused in various affairs of corruption. In addition, trafficking by migrant workers became an industry with a staggering annual turnover, officially estimated at no less than $300,000,000 annually. This includes illegal trafficking of women for sex as Israel became one of the major sex trade centers in the world. Moreover, various practices towards them by the mediators, the employers and even the government indicate a consistent violation of human rights.

Institutionalized Discrimination of Arab Minority

Problems of democratic dysfunction are also reflected in the way Israel is treating its Arab citizens, who are an indigenous minority. Israel is probably the only current state among the developed countries that is practicing institutionalized and cultural discrimination of the Arab minority, including legal discrimination. This discrimination has created, in essence, an ethnic democracy and not a liberal democracy—a reality in which structural preference is accorded to the dominant Jewish majority.

Formal discrimination of Arabs by Israeli law and practices is not only restricted to symbolic areas, but is inseparably linked to continuous discrimination in every aspect of life. As a result there are continuously growing gaps between Arabs and Jews in socio-economic and living conditions in all major areas of life such as housing, health, education, land, welfare, employment, and more.
The governmental Orr Commission Report, published in 2003, presented for the first time an official recognition of the depth of discrimination and institutional exclusion experienced by Israel’s Arab citizens since the establishment of the state. The report stated that, “the state and all of its governments have failed to cope deeply and with the difficult challenges posed by the existence of a large Arab minority within the Jewish state. The governmental handling of the Arab sector is mostly characterized by neglect and deprivation. The establishment has not demonstrated enough sensitivity to the needs of the Arab sector and has not done enough to assure equal allocation of state resources also to this sector. The state has not done enough, and has not tried enough, to grant equality to its Arab citizens and remove manifestations of discrimination and deprivation”. A special failure is the substantial support of the discriminative practices by Jews in Israel and normative discourse of Arab delegitimization. For example in 2007 it was found that about 45 percent of the Jews in Israel deny existence of Arab discrimination in Israel; about 56 percent of them supported full equal rights between Jews and Arabs, citizens of the state, but only 22 percent support political equality for the Arab minority and about 55 percent support a governmental encouragement of Arab immigration from the state.

The Ruthless Outcomes of Occupation

In my view the most salient sign of the democratic and moral deterioration of Israeli Jewish society is the lasting occupation. During the years of the Israeli occupation, a deep-rooted system of dual sets of legal norms developed in the West Bank: one for the Jewish settlers and one for the Palestinian population. These dual sets enabled the establishment of a system of segregation, discrimination and control on ethnic grounds in the occupied territories, with all the negative implications.

Through the years many thousands of Palestinians, including civilians and children who were not engaged in any violent activity against Israel, were killed or injured by the Israeli forces. More than 600,000 of the Palestinians were arrested through the years of occupation, many thousands spent years in prisons and as detainees, many were tortured, some were expelled and their houses demolished. Many aspects of Palestinian collective and individual lives are controlled by the Israelis and through the years this has had an immense negative effect on the development of their economic, societal and political infrastructure. According to UN 2007 report 57percent of the households in the territories live in poverty. In principle, this occupied population lives without basic human and civil rights under continuous humiliation and discrimination that cannot be accounted for by threats to the security of Israel. As examples it is possible to provide about 100 checkpoints and several hundred roadblocks that turn the lives of the Palestinians into a miserable experience, or the fact that many of the settlements and the outposts were built on private Palestinian land confiscated under false pretexts, or the attempts to build security the fence well beyond the green line in order to take hold of more Palestinian land.

One may claim that this behavior is a result of the threats that the Jews in Israeli society experience because of Palestinian goals and violent behaviors, and another one may claim that it is a necessary element of occupation and that Israel does not differ from other occupying states through the ages, and in fact is more restrained. These arguments, even if they are partially valid, cannot account in my view for the scope and extent of the violations of the Palestinian human and civil rights.

Influence of Religion

Israel is a state which did not separate itself from religion. This has an immense effect on the personal lives of the citizens and violates basic human and civil rights. For example, matters of marriages and divorces as well as of conversion to Judaism are under the monopolized responsibility of Orthodox Jewry. This monopoly creates tremendous problems for many of the citizens of Israel and especially for those who came in the last wave of immigration from the former USSR.

Of special importance is the fact that the ultra-religious sector is growing, with at least two implications. The majority of this sector does not serve in the army, constituting over 11 percent of the potential conscripts, and a substantial portion of this sector (over half of the men) does not work, relying on external financial assistance.

Objections to Peace

In contrast to the well accepted and shared belief among Jews that Israel never missed an opportunity to embark on the road to peace, the accumulated evidence indicates that Israel missed opportunities to solve the Israeli-Arab conflict peacefully and more than once carried out intransigent policies. Examples range from the refusal of Golda Meir to engage in negotiations with Egypt about the cease fire, or to accept the 1969 Rogers Plan, ignoring the possibility to try to settle the Israeli-Palestinian conflict proposed by various security institutions in 1967, the rejection of the London agreement with Jordan in 1987 by Itzhak Shamir, the decision to declare and treat Arafat as a non-partner after the failure of the Camp David meeting in 2000, ignoring the Saudi plan initiated in 2002, up to rejections of the Syrian attempts to begin negotiations in the recent years. Moreover as the stronger side in the conflict it is Israel that has much more power to move the conflict towards its peaceful resolution, but this supremacy rarely is translated into actions.

Conclusion

This essay aims to present the problems Israel is facing and encourage World Jewry to be aware of the challenges that preoccupy the great majority of their brothers and sisters in Israel, get involved in the debates and be part of the struggle about the direction Israel should take in view of the current crises. This involvement should be of great importance for the Jews of the world who would like to see Israel as a center for world Jewry, as an example to other nations, and as a place that in moment of emergency they will be able to find their refuge.

World Jewry cannot blindly observe Israel and disregard the problems that it is facing. Israel, on the other hand, should stop the unacceptable and detrimental practice of asking blind support for the Israel which is implied by the term “he/she supports Israel” and viewing any criticism as being anti-Israeli. This relates also to the frequent practice of hiding and omitting the problems that Israel is facing before the Jewish visitors, especially the tens of thousands of youth who come every year to Israel. On the contrary, I believe that supporting Israel means seeing Israel with all its achievements and deficiencies—and then engaging in the ongoing debates and striving to create a better society, which is the best indication of love and care. This is a true nature of patriotism. The clash over the future of Israel is a crucial struggle. Jews of the world should not stand as passive bystanders but be part of the forces that shape the nature of the place where our children and grandchildren live and yours may live in the future.

Daniel Bar-Tal is a professor of political psychology at Tel Aviv University

Labels: Arabs, Daniel Bar-Tal, emigration, Israel, liberal democracy, morality, occupation, peace, religion

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