Posted on by Christina Vlahos

Kaveny, “Prophecy Without Contempt”

In March, the Harvard University Press will release “Prophecy Without Contempt: Religious Discourse in the Public Square,” by Cathleen Kaveny (Boston College).  The publisher’s description follows:

American culture warriors have plenty to argue about, but battles over such issues as abortion and torture have as much to do with rhetorical 9780674495036style as moral substance. Cathleen Kaveny reframes the debate about religion in the public square by focusing on a powerful stream of religious discourse in American political speech: the Biblical rhetoric of prophetic indictment.

Throughout American history, reformers of all political persuasions and for all manner of causes—abolitionists, defenders of slavery, prohibitionists, and civil rights leaders—have echoed the thundering condemnations of the Hebrew prophets in decrying what they see as social evils. Rooted in the denunciations of Puritan sermons, prophetic rhetoric has evolved to match the politics of an increasingly pluralistic society. To employ prophetic indictment in political speech is to claim to speak from a position of unassailable authority—whether God, reason, or common sense—in order to accuse opponents of violating a fundamental law.

The fiery rhetoric of prophetic indictment operates very differently from the cooler language of practical deliberation and policy analysis. Kaveny contends that prophetic indictment is a form of “moral chemotherapy”: it can be strong medicine against moral cancers threatening the body politic, but administered injudiciously, it can do more harm than good. Kaveny draws upon a wide array of sources to develop criteria for the constructive use of prophetic indictment. In modern times, Martin Luther King Jr. exemplifies the use of prophetic rhetoric to facilitate reform and reconciliation rather than revenge.

Posted on by JCPW

Dispatches from Kabul: A New Script

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Former CLR Fellow Jessica Wright ’14 is currently working as an attorney in Kabul, Afghanistan. This post is part of a series of reflections on her experiences there.

Last Friday, as we were driving through downtown Kabul, our car was stopped briefly as the traffic ahead slowed at the checkpoint. Looking out from my backseat window, I was struck by the lack of rhythm, the absence of a familiar flow of city movement. In most places, lights change color, people cross the street, taxis honk, engines rev, and buses stop and go methodically. Instead, dirty, overfilled city cabs sat haphazardly in traffic, their lackadaisical drivers staring into the dusty commotion. Children with dirty clothes and charcoal around their eyes darted in and out of traffic, casting doleful expressions at foreigners in hopes of collecting an Afghani or two. Grizzled soothsayers moved slowly from car to car, wafting incense into open windows and mumbling incantations. In the absence of sidewalks, young men in shalwar kameez walked briskly through traffic, whole groups moving against the disorderly jumble, their prayer beads brushing against the sides of cars as they passed by. Policemen with tired, sun-worn faces ambled around aimlessly, occasionally blowing a whistle or commanding a car to move. Their uniforms looked like costumes from an outdated prop closet, faded and sagging, adorned with meaningless insignia. In fact, everything around me in that moment was reminiscent of a movie set after the cut. It was as if, off-script, no one knew exactly where to be or what to do. There are many metaphors for the state of affairs in Afghanistan, but this one struck me as particularly vivid.

Two years ago, when I was working for the North Atlantic Treaty Organization in Casteau, the streets of Brussels were filled with life. We would spend weekends walking through the city, enjoying quaint cafes, chocolate shops, and the old Dutch masterpieces at the Musées Royaux des Beaux-Arts. On winter evenings, we would marvel at the Gothic and Baroque architecture and the beauty of La Grand Place glistening with Christmas lights. Since the terrorist attacks in Paris on November 13 and the subsequent lockdown in Brussels, I’ve been thinking of the European capital, and about how ironic it is that life here in Kabul, chaotic city of blast walls, checkpoints, and indiscriminate violence, has been less affected by terrorism in the past month than my previous home in the heart of Europe.

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While at NATO, I was writing about humanitarian intervention as applied to the ongoing civil war in Syria. In conversation with military strategists and political advisors from the Alliance, my arguments for intervention, even for the limited purpose of constructing humanitarian corridors, were met with vague statements about the impenetrability of Assad’s air defense and the NATO members’ “lack of political will.” I found such reluctance remarkable; at the time, the United Nations was estimating that more than 100,000 had been killed and millions more displaced.

I still believe there was a moral responsibility to protect the Syrian people, but I am more willing to acknowledge and consider the drawbacks of intervention now, particularly in light of the current situation in Afghanistan. Resolute Support, the follow-on mission to NATO’s International Security Assistance Force (ISAF), still operates from the Green Zone Read more

Posted on by Mark Movsesian

Bushlack, “Politics for a Pilgrim Church”

In October, Eerdmans released Politics for a Pilgrim Church: A Thomistic ResizeImageHandlerTheory of Civic Virtue, by theologian Thomas J. Bushlack (University of St. Thomas – Minnesota). The publisher’s description follows:

Church leaders and scholars have long wrestled with what should provide a guiding vision for Christian engagement in culture and politics. In this book Thomas Bushlack argues that a retrieval of Thomas Aquinas’s understanding of civic virtue provides important resources for guiding this engagement today.

Bushlack suggests that Aquinas’s vision of the pilgrim church provides a fitting model for seeking the earthly common good of the political community, and he notes the features of a Thomistic account of justice and civic virtue that remain particularly salient for the twenty-first century. The book concludes with suggestions for cultivating a Christian rhetoric of the common good as an alternative to the predominant forms of discourse fostered within the culture wars that have been so divisive.

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“Muslim Tatar Minorities in the Baltic Sea Region” (Svanberg & Westerlund, eds.)

In January, Brill will release “Muslim Tatar Minorities in the Baltic Sea Region” edited by Ingvar Svanberg (Uppsala University) and David Westerlund (Södertörn University). The publisher’s description follows:

In Muslim Tatar Minorities in the Baltic Sea Region, edited by Ingvar Svanberg and David Westerlund, the contributors introduce the history and contemporary situation of these little known groups of people that for centuries have been part of the religious and ethnic mosaic of this region. The book has a broad and multi-disciplinary scope and covers the early settlements in Lithuania and Poland, the later immigrations to Saint Petersburg, Finland, Estonia and Latvia, as well as the most recent establishments in Sweden and Germany. The authors, who hail from and are specialists on these areas, demonstrate that in several respects the Tatar Muslims have become well-integrated here.

Posted on by Christina Vlahos

“Faith in the New Millennium” (eds. Sutton & Dochuk)

In January, the Oxford University Press will release “Faith in the New Millennium: The Future of Religion and American Politics,” edited by Matthew Avery Sutton (Washington State University) and Darren Dochuk (Washington University in St. Louis). The publisher’s description follows:

The Statue of Liberty–depicted on a roadside billboard–did not carry her customary torch and tablet. Instead, she shielded her eyes from 41xwbyzr3ol-_sx329_bo1204203200_words that towered beside her, words that highway drivers could not possibly avoid: “We are no longer a Christian nation.” Underneath was the name of the man who spoke them, the nation’s president, Barack Obama. He had made the original statement–“Whatever we once were, we are no longer a Christian nation, at least not just”–four years earlier. Since then those words had appeared, in one form or another, not just on billboards but in a host of other venues, a visible symbol of America’s divide over religion and politics.

In Faith in the New Millennium, a group of leading historians explores the shifting role of religion in American politics in the age of Obama, shedding new and fascinating light on the interplay of faith and politics. Each of the sixteen contributors examines a contemporary issue, controversy, or policy through a historical lens. In an age of the 24-hour-news-cycle, where complexity is often buried under bluster, these essays make a powerful case for understanding the stories behind the news. They tackle such topics as immigration reform, racial turmoil, drone wars, foreign policy, and the unstoppable rise of social media. Taken together, they reveal how faith is shaping modern America, and how modern America is shaping faith.

Posted on by Mark Movsesian

Yoga and the University

Not into Yoga
Not into Yoga (Photo: Ottawa Magazine)

Earlier this month, controversy broke out when a Canadian university canceled a beginners’ yoga class it had offered for years. The reason for the class cancellation at the University of Ottawa is a bit murky, but a student government representative evidently told the instructor that the class showed insufficient sensitivity to foreign cultures. Yoga, after all, comes from India—a country, the concerned student explained, that had suffered oppression and “cultural genocide” as a result of “colonialism and Western supremacy.” The yoga class could be perceived as a slight to Canadians of Indian ancestry and to Indian civilization, and had best be shut down.

Many conservative commentators expressed disbelief. Here’s another example, they complained, of political correctness gone crazy. What could possibly be wrong with a yoga class? It’s just stretching. Moreover, there’s nothing unusual about appropriating positive aspects of other cultures. Aren’t we all supposed to be multiculturalists now? A yoga class is a tribute to Indian culture. Imitation is the sincerest form of flattery. Etc.

We have seen a number of silly episodes on college campuses this fall, and I appreciate that people have grown exasperated. But even a broken clock is right twice a day. In this case, it seems to me, the students who object to the University of Ottawa’s yoga class have a point – though perhaps not the one they think.

The problem is not that a yoga class wrongly appropriates a foreign culture. As critics of the university’s decision rightly point out, there’s nothing necessarily offensive in that. And there’s no indication that the teacher or students in this particular class did anything to mock Indian culture. I imagine most of the students didn’t think about yoga’s cultural roots at all. Probably some of them assumed yoga was a Western invention. American tourists in Italy frequently tell Italians that we invented pizza.

The problem is that yoga, in its essence, is a religious exercise. (In America, in fact, some groups have objected to public school yoga classes as violations of the Establishment Clause). For pious Hindus, yoga is not simply mindful stretching, but a form of worship, as much so as Christian prayer. It’s understandable, then, that many Hindus find it deeply offensive to treat yoga merely as part of a good exercise regime. Indeed, an organization called the Hindu American Foundation has started a campaign, “Take Back Yoga,” which seeks to end the commercialization of yoga and restore the tradition “as a lifelong practice dedicated to achieving moksha, or liberation/union with God.” Think of it as akin to keeping Christ in Christmas.

Of course, the fact that Hindus see yoga as a spiritual practice doesn’t mean that others must do so as well. In a pluralistic society, believers must learn to tolerate many things. Perhaps a Hindu has no more right to object to secular yoga classes than a Christian has to object to SantaCon. (Word to the wise: avoid New York City bars on December 12). To each his own. Still, to my mind, there is something very admirable about fighting to preserve an ancient religious tradition from commercialization, misappropriation and dilution – something very conservative, in fact. Maybe the University of Ottawa should just offer a calisthenics class.

Posted on by Christina Vlahos

“Religious Responses to Violence” (ed. Wilde)

In December, the University of Notre Dame Press will release “Religious Responses to Violence: Human Rights in Latin America Past and Present,” edited by Alexander Wilde (American University).  The publisher’s description follows:

During the past half century, Latin America has evolved from a region of political instability and frequent dictatorships into one of electedp03204 governments. Although its societies and economies have undergone sweeping changes, high levels of violence have remained a persistent problem. Religious Responses to Violence: Human Rights in Latin America Past and Present offers rich resources to understand how religion has perceived and addressed different forms of violence, from the political and state violence of the 1970s and 1980s to the drug traffickers and youth gangs of today. The contributors offer many fresh insights into contemporary criminal violence and reconsider past interpretations of political violence, liberation theology, and human rights in light of new questions and evidence.

In contrast to many other studies of violence, this book explores its moral dimensions—up close in lived experience—and the real consequences of human agency. Alexander Wilde provides a thoughtful substantive introduction, followed by thematic chapters on “rights,” “violence,” and case studies of ten countries throughout the region. The book breaks new ground examining common responses as well as differences between Catholic and Evangelical pastoral accompaniment. These new studies focus on the specifically religious character of their responses—how they relate their mission and faith to violence in different contexts—to better understand how and why they have taken action.

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“Reimagining the Sacred” (Kearney & Zimmermann, eds.)

Next month, Columbia University Press will release “Reimagining the Sacred” edited by Richard Kearney (Boston College) and Jens Zimmermann (Trinity Western University). The publisher’s description follows:

Contemporary conversations about religion and culture are framed by two reductive definitions of secularity. In one, multiple faiths and nonfaiths coexist free from a dominant belief in God. In the other, we deny the sacred altogether and exclude religion from rational thought and behavior. But is there a third way for those who wish to rediscover the sacred in a skeptical society? What kind of faith, if any, can be proclaimed after the ravages of the Holocaust and the many religion-based terrors since?

Richard Kearney explores these questions with a host of philosophers known for their inclusive, forward-thinking work on the intersection of secularism, politics, and religion. An interreligious dialogue that refuses to paper over religious difference, these conversations locate the sacred within secular society and affirm a positive role for religion in human reflection and action. Drawing on his own philosophical formulations, literary analysis, and personal interreligious experiences, Kearney develops through these engagements a basic gesture of hospitality for approaching the question of God. His work facilitates a fresh encounter with our best-known voices in continental philosophy and their views on issues of importance to all spiritually minded individuals and skeptics: how to reconcile God’s goodness with human evil, how to believe in both God and natural science, how to talk about God without indulging in fundamentalist rhetoric, and how to balance God’s sovereignty with God’s love.

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Shavit, “Shari’a and Muslim Minorities”

This month, Oxford University Press will release “Shari’a and Muslim Minorities: The Wasati and Salafi Approaches to Fiqh al-Aqalliyyat al-Muslima” by Uriya Shavit (Tel Aviv University). The publisher’s description follows:

Based on a comparative analysis of several hundred religio-juristic treatises and fatwas (religious decisions), Shari’a and Muslim Minorities: The Wasati and Salafi Approaches to Fiqh al-Aqalliyyat al-Muslima offers the most systematic and comprehensive study to date of fiqh al aqalliyyat al-Muslima – the field in Islamic jurisprudence that treats issues that are unique to Muslims living in majority non-Muslim societies. The book argues that two main contesting approaches to fiqh al-aqalliyyat al-Muslima, the wasati and the salafi, have developed, in part dialectically. While both envision a future Islamizing of the West as a main justification for Muslim residence in the West, the wasati approach is pragmatic, facilitating, and integration-minded, whereas the salafi calls for strict application of religious norms and for introversion.

The volume examines diverse and highly-debated juristic issues, including the permissibility of naturalizing in non-Muslim states, participating in their electoral systems and serving in their militaries and police forces; the permissibility of taking mortgages and student loans; the permissibility of congratulating Christians on Christmas or receiving Christmas bonuses; and the permissibility of working in professions that involve breaching of religio-legal prohibitions (e.g. serving pork). Discussions highlight the diversity within contemporary Islamic jurisprudence and introduce new nuances to highly-charged concepts such as proselytizing, integration, and multiculturalism.

Posted on by Christina Vlahos

“Teaching Civic Engagement” (Clingerman & Locklin, eds.)

In December, the Oxford University Press will release “Teaching Civic Engagement,” edited by Forrest Clingerman (Ohio Northern University) and Reid B. Locklin (St. Michael’s College and University of Toronto).  The publisher’s description follows:

Using a new model focused on four core capacities-intellectual complexity, social location, empathetic accountability, and motivated action–Teaching Civic Engagement explores the significance of religious studies in fostering a vibrant, just, and democratic civic order.

In the first section of the book, contributors detail this theoretical model and offer an initial application to the sources and methods that already define much teaching in the disciplines of religious studies and theology. A second section offers chapters focused on specific strategies for teaching civic engagement in religion classrooms, including traditional textual studies, reflective writing, community-based learning, field trips, media analysis, ethnographic methods, direct community engagement and a reflective practice of “ascetic withdrawal.” The final section of the volume explores theoretical issues, including the delimitation of the “civic” as a category, connections between local and global in the civic project, the question of political advocacy in the classroom, and the role of normative commitments.

Collectively these chapters illustrate the real possibility of connecting the scholarly study of religion with the societies in which we, our students, and our institutions exist. The contributing authors model new ways of engaging questions of civic belonging and social activism in the religion classroom, belying the stereotype of the ivory tower intellectual.