(this is a copy of the post I originally published on my own blog, with a CC BY-ND license. The original version, with updates, other comments etc.. is here) Almost ten years ago, I wrote about Free Software’s surprising sympathy with Catholic doctrine, noting that, albeit certain statements sound “as if they could have been written by …
Almost ten years ago, I wrote about Free Software's surprising sympathy with Catholic doctrine, noting that, albeit certain statements sound "as if they could
“On Being” host Krista Tippett and author and activist Nathan Schneider discuss social justice and the role of religion in social justice movements during th...
As of 2010, nearly a third of the world's population identified as Christian. But if demographic trends persist, Islam will close the gap by the middle of the 21st century.
The idea of all the countries on Earth gathering under a single roof to address issues of international concern had been a dream of mankind for who knows how long before Woodrow Wilson was finally able to convince the nations of Europe to finally do it as a League of Nations.
Is it the power of one ruler or the new kingdom who came down from heaven??? What so ever it is..., I guess they are a good leader and knows what is good for all not one for all...
Any way may be those order is only for Catholic Religion church alone.
Should you believe in a God? Not according to most academic philosophers. A comprehensive survey revealed that only about 14 percent of English speaking professional philosophers are theists. As for what little religious belief remains among their colleagues, most professional philosophers regard it as a strange aberration among otherwise intelligent people. Among scientists the situation is much the same. Surveys of the members of the National Academy of Sciences, composed of the most prestigious scientists in the world, show that religious belief among them is practically nonexistent, about 7 percent.
In part I of this series of articles, I briefly mentioned Consumeristic Individualism, as I defined the dominant ethos of our era. To be able to define it, we must start to talk about a part of our collective identities that we all know about, yet few of us recognise – namely civilization. So, the issue at hand is: What is a civilization, and what is a civilizationary ethos? And how can these forms of definitions aid our undertaking?
Recently, Microsoft CEO Satya Nadella gave some shocking advice to a young businesswoman who was concerned that her male peers were passing her up for promotions: Don’t question the systemic sexism of corporate America, just trust in “good karma” to get you ahead. While his attitude made waves in the blogosphere, in fact it accurately represents a form of spirituality that is becoming popular in the West.
The long read: Our leaders talk a great deal about vanquishing the forces of evil. But, John Gray argues, their rhetoric reveals a failure to accept that cruelty and conflict are basic human traits
On a cool summer evening, in a borrowed classroom overlooking San Francisco Bay, about 150 men and women gathered to screen a short documentary about a Mormon family whose 13-year-old son came out as gay.
A glance at history turns up the names of many heroes—from Robin Hood to Chief Joseph to Gandhi—who stood up to protect the commons on behalf of future generations. One name from history not likely to be associated with the commons is Muhammad. Yet the holy prophet of the Islamic world sought to preserve special landscapes for everyone. Today, Muslim environmentalists are trying to reinvigorate this tradition.
The Quran-Coaching is the best platform for the quran learning by taking online quran classes. http://goo.gl/st4aLZ Like/Share/Comment. #quran #onlineQuran #islam #Tajweed
The Pope’s social media expert said Wednesday that Catholics should be using social media to make the atmosphere online a positive place where people can deepen their relationships with one another.
by SOUAD SHARABANI Souad Sharabani: In the past three decades or so, Communists, trade unionists and secular nationalist movements like pan Arabism were replaced by religious and ethnic dividers as the forces that mobilize, galvanize and divide the people in the Middle-East. We see the same results in every country with different circumstances. What are the factors that explain the rise of religious fundamentalism and the decline of the left? I had the opportunity to sit with Ramzy Baroud to talk about these issues and more.
Radically Catholic In the Age of Francis: An Anthology of Visions for the Future [Solidarity Hall, Daniel Schwindt, Elias Crim] on Amazon.com. *FREE* shipping on qualifying offers. Edited by Daniel Schwindt, this collection of personal essays gives a glimpse into the hopes and expectations of some two dozen men and women -- not all Catholics -- attempting to live in a more radically Catholic fashion
The Maryknoll Office for Global Concerns, this month, has published a useful introduction to the promise and challenges of the so-called sharing economy—the new breed of companies that use Inter
As someone who participated in the rise of the religious right in the 1970s and 1980s, I can tell you that you can’t understand the modern Republican Party and its hatred of government unless you understand the evangelical home-school movement. Nor can the Democrats hope to defeat the GOP in 2016 unless they grasp what I’ll be explaining here: religious war carried on by other means.
Pope Francis is set to make history by issuing the first-ever comprehensive Vatican teachings on climate change, which will urge 1.2 billion Catholics worldwide to take action. The document will be sent to the world’s 5,000 Catholic bishops and 400,000 priests who will distribute it to their parishioners. Given the sheer number of people who identify as Catholics worldwide, the pope’s clarion call to tackle climate change could reach far more people than even the largest environmental groups. "T
This is "David Loy - The Cosmos Wakes Up: A New Buddhist Story" by Buddhist Geeks on Vimeo, the home for high quality videos and the people who love them.
For students of religion and students of revolution, the upcoming dialogue between Cornel West and Bob Avakian should be a valuable lesson. Taking place at Riverside Church in New York City, this meeting of the minds has tremendous potential to advance understanding on the relationship between religion and revolution, which conventional wisdom tends to hold as mutually exclusive.
Not long after the Iranian Revolution of 1979, in which Ayatollah Ruhollah Khomeini became supreme leader, a US official was heard to exclaim: “Who ever took religion seriously?” The official was baffled at the interruption of what he assumed was an overwhelmingly powerful historical trend. Pretty well everyone at the time took it for granted that religion was on the way out, not only as a matter of personal belief, but even more as a deciding factor in politics. Secularisation was advancing everywhere, and with increasing scientific knowledge and growing prosperity it was poised to become a universal human condition. True, there were some countries that remained stubbornly religious – including, ironically, the United States. But these were exceptions. Religion was an atavistic way of thinking which was gradually but inexorably losing its power. In universities, grandiose theories of secularisation were taught as established fact, while politicians dismissed ideas they didn’t like as “mere theology”. The unimportance of religion was part of conventional wisdom, an unthinking assumption of those who liked to see themselves as thinking people.
Taking a critical view of the dominance of postcolonial studies by South Asian and Latin American scholars and intellectuals, this article presents a newly emerging discourse among young Indonesian Muslim intellectuals, known as ‘Islamic Post-
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