This last episode of “To the Best of Our Knowledge” featured what sounds like a great book on secularism. The main point for everyone from atheists to Christian fundamentalists is that secularism is in place to protect religious freedom, not to stifle it. It does this by protecting against state-level establishment of a particular religion. Interestingly, the author, Berlinerbau, also points out that an absolute separation of religion and state is also not desirable. He points to the Soviet Union as an example of the type of state it would take to attempt such absolutism. Because, at least in the interview (I haven’t read the book), he provides a balanced approach, his work seems worth checking out for those interested in matters of “church and state.”
Author Archives: nodoz99
For those interested in the study of religion … a place where academics of religion grapple and engage in “the world”
Although, sometimes, especially as a non-religious person, I wonder why I am studying at the Graduate Theological Union (GTU), every now and then it becomes clear. Yesterday was a perfect example of why I chose to pursue my doctorate there.
Sometimes I like to study at the Pacific School of Religion’s (PSR) D’Autremont Dining Hall. When I arrived yesterday for some coffee and to read, Michael Lerner’s Beyt Tikkun synagogue-without-walls along with Occupy Bay Area Jewish Contingent were finishing up their veggie potluck after Rosh Hashanah services. After eating they walked to downtown Berkeley to Occupy Wells Fargo.
So together in one hall, on this Protestant campus, we have Jews holding services and celebrating the High Holidays, and partaking in the local activist culture of Berkeley. It’s fascinating to see the coming together and vibrancy of such cultural flows.
Later that night, I attended the “Between Militarism and Extremism: The Excluded Middle” panel discussion held at Zaytuna College. The GTU’s Center for Islamic Studies and Zaytuna College (the first Muslim Liberal Arts College in America) held discussions on violence in the Middle-East in reaction to the “Innocence of Muslims” film. The meeting was held in Zaytuna’s new location, formerly a Christian church (University Christian Church), now the home of an Islamic institution of higher education. The panel consisted of Dr. Hatem Bazian, Zaid Shakir and Hamza Yusuf, (Zaytuna College Co-founders), President James A. Donahue (Graduate Theological Union), Dr. Munir Jiwa (Graduate Theological Union), and Sandy Tolan (University of Southern California, Annenberg School for Journalism).
The short presentations given by the panelists along with the question and answer moderated by Tolan was informative, inspiring, and even challenging. The discussion’s major topics centered on respect for multiple religions, free speech, hate speech, ethics and the internet, and the call for a civil rights-style coming together of multiple religions to advocate for respect across and between all religions.
It was an impressive meeting attended by a few hundred people with around 4,000 people watching online. Very impressive considering it was organized less than a week earlier.
Yesterday’s events–the interaction, overlap, and neighborly-ness of Christianity, Islam, and Judaism– showcased GTU’s approach to religion as exemplary. This all happened with GTU’s 50th anniversary (albeit some member colleges are much older) as a backdrop. In the last 50 years, GTU’s graduate program has grown into one of the largest religious studies programs (including theology, biblical studies, ethics, arts, social sciences, and more) in the U.S. Yesterday’s events showcased the importance and vibrancy of the GTU.
If printing a gun is the equivalent to the liberation of the printing press, as Cody Wilson claims (see video), then critically thinking about information has hit hard times. Meaning: ideology and violence have become the only methods of “real” communication.
While, I understand that access to information can be empowering, I believe the philosophy behind the Defense Distributed project is oversimplified, naive, and partially paranoid. It does not take into account that we live in a world made complex by a growing population, poverty, restricted resources, and various governmental and economic systems. While I may agree that not all politicians have “the greater good” or the individual rights in mind, these concepts alone deserve greater contemplation than Hobbesian (i.e., “life is nasty, brutish, and short”), Marxian-utopian (i.e., elitist politicians are corrupt and want to only maintain the status quo), libertarian (i.e., we exist only as an aggregate of individuals and as such deserve unfettered access to anything we want, when we want it) cracker-jack platitudes.
We live in a world where eating unhealthy junk food is an expression of one’s Christian beliefs. Putting aside that one’s body is one’s temple, I think this sort of expression demonstrates the poverty of popular theology in the U.S. For those who believe that there was something more substantial to the overall message attributed to Jesus as depicted in biblical stories, such as service to those who are less fortunate (e.g., widows, prisoners, and others who live in the lower ranks of society), such demonstrations of piety are simultaneously laughable and pathetic. It is really no wonder that there is an increasing number of religious “nones” (or non-affiliated) in national surveys on religion.
(And don’t even get me started on the reason for this celebration of deep-fried, pink slime … people currently exalting Chic Fil-A are those who revel in throwing the first stone.)
If the Hippocratic Oath can be taken as the highest ideal of the medical field—separate from the economic structures that have built up around it—then something like health care should be judged by its purist ideals, i.e., the Hippocratic Oath. In that sense health care is more than a mere product. Those who reduce it to a mere product in the health care debate take this oath of healing and comforting out of context. However, if those who do wish to reduce health care to a mere product that is bought and sold in an economic market, why don’t they do the same with religion? Institutional religions are, by necessity, run in similar ways to businesses and their product is that of salvation. This is not so dissimilar from the way medical care needs to be run in a business-like fashion. Yet, I have yet to hear that we should treat religious goods as products or that we treat the actual organizations of religion as businesses. Perhaps, we should separate the highest ideals of religion from its organizational necessity, the same way we do health care. If that is the case, then religious organizations could be taxed as businesses selling products—products that promise healing and salvation. This new tax on these religious organizations that deliver the product of salvation, could, perhaps, go to help fund health care or reduce taxes for the middle class. Any thoughts?