This past summer, Pope Francis released his very welcome encyclical on climate change. Supporters and opponents have both noted his attention to science. What I find more interesting is his attention to theology and religion.
It’s the season of blessings again. In many places there are blessings of backpacks for the new school year. Here and there, bicycles that were not blessed in spring will have another chance. In October, religious groups all over the country and around the world will hold “blessings of the animals” in honor of St. Francis of Assisi. What I find remarkable is how many of these ceremonies take place in Protestant churches. It wasn’t always like this.
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As I walk around Philadelphia this week, I marvel at the signs, merchandise, and promotions welcoming Pope Francis. It’s hard to believe that just over a century and a half ago, Catholics were the target of violence in this city.
This shift of Pope Francis is significant—even radical. He is focused on the pastoral outreach to people, especially those who are judged as not being in communion with church teaching through divorce, use of contraception, and gay unions. He tells us to “stop the obsession” with sex and to find a way to welcome and heal those who have been marginalized because they do not measure up to the ideal state of church teaching on every issue.
The oatmeal market suffered under the weight of too many competitors, with prices often falling below production costs. Crowell saw the solution in the mill’s overlooked Quaker trademark. And so, at a time when most consumers shoveled their oatmeal from open barrels, Crowell’s product appeared on shelves in sealed, two-pound boxes. Richly illustrated advertisements saturated local, then national, print media. Both package and ad featured the iconic Quaker, always smiling jovially and holding a scroll on which was written the single word “Pure.”
During recent debates over the flag, the history of the South sometimes appears as a straightforward tale of unrelenting proslavery leading up to the Civil War, Reconstruction, and the Jim Crow era. But there’s another aspect of southern history that is sometimes overlooked—the antislavery of the early antebellum era.
Charleston is nicknamed the “Holy City,” because of the many steeples that punctuate the graceful poetry of its skyline. There are more than 900 houses of worship in the Low Country, representing all of the world’s major faiths, and more than a few minor ones. Some of the congregations were founded in the 1600s, others in the 2010s. Some meet in grand buildings on the National Historic Registry, others in humble strip mall storefronts. Regardless of how old they are or where they meet, Charleston’s congregations are driven by faith. That faith was sorely tested this week with the racially motivated murders of worshipers in Emanuel AME church. How could a city so steeped in faith witness a scene of such unimaginable horror in one of its holy places?
Although cast as opponents in cultural debates, religious liberals and evangelicals appear to read (different) books for similar reason—to (re)create their religious identities, to restore people like them to the center of religious life, and to place themselves in history as important religious actors. These books remind readers of their beliefs and values and help them (re)construct their faith in the face of daily challenges and disappointments.
A favorite trick of Golden’s was to add a well-known author, philanthropist, politician, or actor to the circulation list of the Carolina Israelite without the celebrity’s knowledge, then mention the famous person in print as one of the newspaper’s loyal subscribers. It’s amazing how often this led to real friendship! The famous and powerful liked Golden for the same reasons so many regular folks did—his straight talk, his encyclopedic knowledge on politics and history, and his refreshingly tart humor.
“What Would Jesus Do About Measles?” asks Paul A. Offit, a pediatrician at Children’s Hospital of Philadelphia, in the opinion pages of the New York Times. Recalling the 1991 measles epidemic in Philadelphia (1400 people were infected; 9 children died), Offit points out that the outbreak was so virulent because two fundamentalist Christian churches that discouraged vaccination were at its epicenter. Public health officials brought the epidemic under control—in part—by getting a court order to vaccinate children over their parents’ protests. Citing the current measles outbreak and the approximately 30,000 children in the United States who are unvaccinated for religious reasons, Offit makes the case for eliminating the religious vaccination exemption. Moreover, Offit thinks Jesus—who stood up for children—would get them vaccinated against measles to keep them safe and to protect others.
What is most needed now is to understand both the historical nuance of Allah throughout the past 1500 years and Allah’s relevance today, in 2015.
Fatima was an adventurous designer of third space identities, a non-hijabi who was at the same time religiously devout, socially liberal, sexually conservative, and politically aware. When Fatima entered the gates of Georgetown, having newly graduated from a strictly Islamic school, she was horrified to find that some of her Muslim friends drank alcohol.
These discoveries have changed the way I teach about Islam even at the introductory level. I now try to put Black people at the center of my course rather than on the margins of it (and by extension, on the margins of Islam).
The greatest misunderstanding about veiling is that it is imposed by an outside party, not willingly adopted by women. To be sure, some women are forced to veil because of parental pressures or because of the government of the country in which they live. But they are the minority, not the majority, as much of the media wants us to believe.
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Our America is a product of Muhammad’s America and to know our times is to appreciate the era in which he lived.
In this excerpt from Common Threads by Sally Dwyer-McNulty, she explains the difficulty for women religious to assimilate into broader American culture and fashion.
In this excerpt from Choosing the Jesus Way, Angela Tarango tells the story of Charlie Lee, an American Indian convert to Christianity who embraced both the Indian and Pentecostal parts of his life.
Recently, I took (and passed) my citizenship test, and the interviewer asked me if I had a middle name. When I said no, she asked if I wanted to change my name. Hmm, I thought, am I supposed to, to become an American? For many Americans, including those born and raised here, there’s an assumption that they must prove just how American they are. My research participants felt that way much of the time, but those who practiced certain kinds of behaviors—drinking, dating, dressing in mainstream Western fashion—felt the pressure less. Diya was relatively indistinguishable from her White American friends in terms of lifestyle, but then she came under question for just how Muslim she was. If she didn’t wear hijab, was she a nominal Muslim? Amber, a hijabi, was on the other hand perpetually being required to speak up for Muslims in classroom discussions on Islam and terrorism, or Islam and gender. Almost all of my research participants felt that because of the pervasive nature of Muslim stereotypes, they were always or often having to prove that they were really American, normal, empowered, peaceful Muslims.