religion

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God, man, faith, FIFA and the World Cup

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God, man, faith, FIFA and the World Cup

History buffs probing the origins of the Cross of St. George will find themselves exploring a labyrinth of faith and legend in the Late Middle Ages.

But to see this heraldry symbol, just look at England's flag -- a bright red cross on a white background. Soccer fans may notice that the English side's 2018 World Cup kits feature a St. George's Cross on the back collar. During "away" games, a subtle cross covers the entire front of the red jersey.

This is interesting, since the International Football Association Board's "Laws of the Game" -- used at the FIFA World Cup -- state: "Equipment must not have any political, religious or personal slogans, statements or images." This rule "applies to all equipment (including clothing) worn by players," according to IFAB guidelines.

Does this apply to religious symbols woven into the flags and traditions of many nations?

"It's important to remember that the rules of soccer came from Europe," said Jennifer Bryson, director of the Islam and Religious Freedom office at the Religious Freedom Institute in Washington, D.C. "The IFAB began in England. FIFA began in Europe. Both of these organizations are supposed to be truly international -- but their roots are European.

"Basically, the word 'religion' in these rules means 'Christianity.' … FIFA is still trying to come to terms with the rest of the world."

It's hard to imagine a more challenging task than imposing modern European secularism on this very religious planet, said Bryson, in a telephone interview. England's Cross of St. George is just one example of faith mixing with football. Players from Iran wear their nation's flag, with a red "Allah" symbol and two bold horizontal bars consisting of 11 repetitions of "Allahu akbar (God is greatest)." Can Brazilian evangelicals keep wearing "I belong to Jesus" t-shirts under their jerseys?

Bryson has paid close attention during World Cup 2018, looking for expressions of religious faith. She summarized her early findings in a late June lecture in Washington entitled "Exorcisms and Exercise, Crosses and Cross Passes: What the World Cup has to do with Religious Freedom."

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Memory eternal: Billy Graham

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Memory eternal: Billy Graham

Oklahoma was shrouded in grief after the deaths of 168 people -- including 19 children -- in a homegrown terrorism attack at the Alfred P. Murrah Federal Building in downtown Oklahoma City.

President Bill Clinton spoke at the memorial service. So did Gov. Frank Keating. But everyone knew who would deliver the sermon and face the hard questions.

That was a job for the Rev. Billy Graham.

"The Bible says … there is a devil, that Satan is very real and he has great power," said Graham, focusing on the 9,000 mourners in the Oklahoma State Fairgrounds Arena. "It also tells us that evil is real and that the human heart is capable of almost limitless evil when it is cut off from God and from the moral law.

 "The prophet Jeremiah said, 'The heart is deceitful above all things and desperately wicked, who can know it?' That is your heart and my heart without God. … I pray that you will not let bitterness and poison creep into your soul, but that you will turn in faith and trust in God even if we cannot understand.  It is better to face something like this with God than without Him."

Graham didn't end those 1995 remarks with an "altar call," urging sinners to come forward and make a profession of faith. But he could have -- even with the president of the United States in the front row.

Then again, Clinton was from the South and attended Graham's 1959 crusade in Little Rock, Ark. The young Clinton was so impressed by the preacher's message, and his refusal to bow to segregationists, that he began sending part of his weekly allowance to the Billy Graham Evangelistic Association.

In the wake of his death this week, at age 99, diplomats, scholars and journalists will struggle to describe Graham's impact via preaching, television, radio, books and other writings. It's hard enough to do the math when discussing his 417 crusades in 185 countries, along with countless other gatherings ranging from presidential inaugurations to tiny youth rallies after his 1938 ordination as a Southern Baptist preacher.

To be blunt, it can be argued that Graham spoke -- in person -- to more people than any other leader in world history.

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Yes, those Star Wars theology wars are heating up -- again

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Yes, those Star Wars theology wars are heating up -- again

Debates about "Star Wars" theology have come a long way since the first "Star Wars generation" children asked: "Is the Force the same thing as God?"

Later, kids viewing the second George Lucas trilogy faced the puzzling Nativity story of Anakin Skywalker. The future Darth Vader was conceived by bloodstream midi-chlorians -- the essence of life -- acting in union with the Force? His mother explained: "There is no father."

Now the middle film in the new trilogy -- "Star Wars: The Last Jedi" -- has believers debating whether the mythology created by Lucas has evolved into something more polemical, political and commercial, all at the same time. The big question: Can those who loved the early films trust Disney to protect the true faith?

From the beginning, it was clear Lucas was blending the comparative religion scholarship of Joseph "The Hero with a Thousand Faces" Campbell with dashes of Arthurian legend, samurai epics and Flash Gordon. At the heart of it all was the "monomyth" of Luke Skywalker and his epic spiritual quest, noted Bishop Robert Barron of the Archdiocese of Los Angeles.

"A young man (typically) is summoned out of the comfort of his domestic life and compelled to go on a dangerous adventure," argued Barron, at his "Word on Fire" website. "In the process, he comes to realize and conquer his weakness, to face down enemies, and finally to commune with the deep spiritual powers that are at play in the cosmos. … Usually, as a preparation for his mission, he is trained by a spiritual master."

Some of these themes remain in "The Last Jedi," noted Barron, and it's obvious that Rey is a young heroine on her own quest. The problem, argued the bishop, is what has happened to Luke Skywalker and the rest of the ensemble. The old myths and archetypes have been buried in "an aggressively feminist ideology."

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The Top 10 religion news stories of 2017? Alas, it's Donald Trump uper alles

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The Top 10 religion news stories of 2017? Alas, it's Donald Trump uper alles

While there was nothing new about someone entering a religious sanctuary and gunning down the faithful, the bloodshed at First Baptist Church in Sutherland Springs, Texas, was truly historic.

Was that 2017's most important religion story?

What about Myanmar troops forcing half a million Muslim Rohingya into Bangladesh, with reports of children being beheaded and people burned alive? What about the #MeToo campaign against sexual abuse, which turned into #ChurchToo, with women describing soul-wracking private tragedies.

For me, the year's biggest story took place in Charlottesville, Va., where white supremacist marchers shouted anti-Semitic curses and claimed God was on their side. Meanwhile, clergy prayed and sang hymns in counter-protests. Southern Baptists and other believers proclaimed the alt-right was working for Satan.

But that wasn't the top story, either, according to journalists voting in the Religion News Association poll for 2017. No, once again this was a year dominated by Donald Trump and armies of evangelicals who, in myriad mainstream news reports, marched in lockstep support behind his political agenda.

Trump was named Religion Newsmaker of the Year, after "his inauguration triggered upheaval across a number of religious fronts, among them the role of evangelical support of his administration; fierce debates over Islam, race and religious liberty; the appointment of conservative Supreme Court Justice Neil Gorsuch; and executive orders relating to immigration and terrorism," said the RNA announcement.

Meanwhile, in a variety of public debates, bitter Trump-era rifts among Christian conservatives kept getting deeper and wider. This was perfectly captured in a New York Times forum after the Alabama defeat of old Religious Right hero Roy Moore.

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Yes, 'evangelical' is a religious term. No, honest. You can look it up in history books

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Yes, 'evangelical' is a religious term. No, honest. You can look it up in history books

For a half-century or more, there has been no question about whose name would top any list of the "Most Influential Evangelicals in America."

Conservatives at Newsmax have produced just such a list for 2017 and, sure enough, the Rev. Billy Graham was No. 1. At 99 years of age, he remains the patriarch of conservative Protestantism, even while living quietly in the family's log-home in the North Carolina mountains. For many, the world's most famous evangelist is the living definition of the word "evangelical."

However, the 100-person Newsmax list also demonstrates that no one really knows what the word "evangelical" means, these days. Should it be defined in terms of political clout, religious doctrines or mass-media popularity?

The rest of the Top 10, for example, includes Graham's son Franklin, prosperity gospel superstar Joel Osteen, talk-show politico Mike Huckabee, religious broadcaster Pat Robertson, Rick "Purpose Driven Life" Warren, Liberty University President Jerry Falwell, Jr., TV host Joyce Meyer, Vice President Mike Pence and the duo of Mark Burnett and Roma Downey, religious entertainment mavens in Hollywood.

Disputes about the meaning of "evangelical" are so sharp that "several people on this list would not even agree that some other people on the list are 'Christians,' let alone 'evangelicals' as defined by any set of core doctrines," said historian Thomas Kidd of Baylor University, whose research includes work on American religious movements, including the roots of evangelicalism.

Making this Top 100 list, he added, seems to be linked to "some kind of prominent position in media or politics or both," as opposed to "leading successful churches or Christian organizations. … I would imagine all these people believe that Jesus is the Son of God and they may even share some ideas about the authority of scripture -- but that's about it."

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The online Catholic bishop pays a visit to 'Court of the Gentiles' at Facebook

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The online Catholic bishop pays a visit to 'Court of the Gentiles' at Facebook

In Jerusalem's ancient temple of King Herod, there was an outer courtyard in which Greeks, Romans and non-Jews could gather to pray, pose questions and debate with any religious authorities willing to do so.

Whether modern clergy want to admit it or not, Facebook has turned into a "Court of the Gentiles" for two billion-plus users, said Bishop Robert Barron of the Catholic Archdiocese of Los Angeles, speaking recently at Facebook headquarters near San Jose, Calif. Social media is where people air their doubts and convictions, hatreds and hopes.

Religion is often a bone of contention on Facebook, said Baron, an auxiliary bishop known for years of work online and in mass media. However, these digital faith fights rarely offer constructive arguments that produce clarity and understanding, as opposed to anger and confusion.

What the Internet needs is better arguments about religion, he said, in a talk that featured numerous lessons from St. Thomas Aquinas, but only one allusion to President Donald Trump.

"Some people say, 'Why are you encouraging people to have arguments?' By 'argument,' I mean something very positive," he said, in a talk that, logically enough, has been posted on Facebook. "If you go on much of social media -- I've been doing this now for much of the past 10 years, doing evangelization through the Internet -- you'll see a lot of energy around religious issues. There'll be a lot of words exchanged, often very angry ones -- a lot of energy, but very little real argument about matters religious. …

"That's a serious problem, because if we don't know how to argue about religion, all we're going to do is fight about religion."

Many Facebook combatants act like they can force other people into agreement, he said. Others "throw up their hands" and assume it's impossible to make progress when dealing with religion. True arguments take place in the middle, among people who believe faith and reason can work together.

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Pastor looking for God-shaped holes in the 24/7 human dramas at Waffle House

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Pastor looking for God-shaped holes in the 24/7 human dramas at Waffle House

In every religious sanctuary, there are people who believe they've staked out pews as their very own.

The same thing happens at Waffle House, those very-Southern, 24-hour-a-day diners in 25 American states. Many of the patrons claim their own territory day after day, week after week.

The Rev. Gary Liederbach is a Waffle House regular in Madison, Ala., where he leads the One Direction Community, a circle of house churches, community meals and kid's groups targeting people who may not feel comfortable in regular churches. He's an ordained United Methodist minister, but doesn't wear that on his sleeve when using the Waffle House as his unofficial office.

One recent morning, Liederbach sat down at the diner's middle bar, where the line of side-by-side chairs almost requires diners to chat with waitresses and each other. He didn't see the empty coffee cup of a rough, 50-something regular that, as a matter of pastoral discretion, he called "Chuck."

When Chuck came back inside from smoking a cigarette, he lit into Liederbach with a loud f-bomb, blasting him for taking his seat.

"The two waitresses who were standing there almost jumped over the bar and verbally attacked Chuck," wrote the pastor, in an online reflection. "One said, 'Now you listen here you mother f***er, this man here is a f***ing man of God and if you ever talk to him like that again I will kick your f***ing @ss!' " Another added: "He's my f***ing pastor! … Show some f***ing respect!"

The waitresses exchanged high fives and one shouted an image -- sort of -- from a recent Bible lesson with Liederbach: "Sword of the spirit, b*tch!"

Chuck walked out.

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Looking for alternative forms of faith in the streets of postmodern Czech Republic

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Looking for alternative forms of faith in the streets of postmodern Czech Republic

PRAGUE -- The Czech Republic's capital has long been called the "city of 100 spires" and there are many church steeples among all those soaring medieval landmarks.

But along the winding, cobblestone streets, something else is happening at eye level in the bookstores, artsy shops, coffee hangouts and sidewalk posters. This is where yoga mixes with sacred rocks, folk religion bumps into numerology and dark themes in fantasy comics blend into pop versions of Hinduism and Buddhism.

In today's Czech Republic, people are "still asking questions about what is good and what is bad, and questions about life and death," said Daniel Raus, a journalist and poet known for his years with Czech Radio, covering politics, culture and religion.

"What is different is that (Czechs) are saying, 'I will decide what is good and I will decide what is bad. No one can tell me what to believe about any of this.' "

These trends can be seen in revealing numbers in a new Pew Research Center study entitled "Religious Belief and National Belonging in Central and Eastern Europe."

Looking at the big picture, the survey shows that the influence and practice of faith is slipping in lands long identified with Catholicism, those closest to the European West. Eastern Orthodoxy is rising, especially in lands in which faith and national identity blend. Among the Orthodox, however, statistics linked to prayer and worship remain sobering.

But the location of the most stunning changes is clear.

"The most dramatic shift … has occurred in the Czech Republic, where the share of the public identifying as Catholic dropped from 44% in 1991 to 21% in the current survey," noted the Pew summary document. "Today, the Czech Republic is one of the most secular countries in Europe, with nearly three-quarters of adults (72%) describing their religion as atheist, agnostic or 'nothing in particular.' "

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A decade later, the omnipresent iPhone shapes lives, families and even souls

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A decade later, the omnipresent iPhone shapes lives, families and even souls

The late Steve Jobs loved surprises and, at the 2007 MacWorld conference, he knew he was going to make history.

"Every once and awhile, a revolutionary product comes along that changes everything," said Apple's prophet-in-chief. This product -- on sale at the end of June 2007 -- combined entertainment programs with a telephone, while also putting the "Internet in your pocket." His punch line a decade ago: "We are calling it iPhone."

At one point in that first demonstration, Jobs began jumping from one iPhone delight to another. He wryly confessed: "I could play with this thing a long time."

To which millions of parents, clergy and educators can now say: "#REALLY. Tell us something we don't know."

One key iPhone creator has had doubts, as well, especially when he watches families in restaurants, with parents and children plugged into their omnipresent smartphones.

"It terms of whether it's net positive or net negative, I don't think we know yet," said Greg Christie, a former Apple leader who helped create the iPhone's touch interface. He spoke at a Silicon Valley event covered by The Verge, a tech website.

"I don't feel good about the distraction. It's certainly an unintended consequence," said Christie. "The fact that it is so portable so it's always with you … and it provides so much for you that the addiction actually, in retrospect, is not surprising."

There is more to this puzzle that mere addiction, according to Southern Baptist Theological Seminary President R. Albert Mohler, Jr. In a recent podcast -- yes, he noted many people listen on iPhones -- he tried to summarize the cultural, moral and even theological trends seen during the first decade in which the iPhone and related devices shaped the lives of millions and millions of people worldwide.

Rather than being a luxury for elites, he said, this device "has become something considered a necessity, and in this world, if we're playing by the world's terms, of course it is. … The question the iPhone represents to us is: Who owns whom? Do we own the iPhone, or, increasingly, immorally, does the iPhone own us?"