A pneumatological approach...

J R Woodward presents a useful review of the book, Beyond the Impasse: toward a pneumotological theology of religions, by Amos Young, on his blog (Dream Awakener)

He writes: “In Beyond the Impasse, in light of our globalized context, Amos Yong presents a pneumatological (Holy Spirit) approach to the theology of religions as the preferable way for Christians to meaningful engage in genuine dialogue with other religions with the ability to discern the Spirit’s presence, activity or absence. He develops his approach by tracing some of the biblical, philosophical and theological approaches to date, recognizing contributions that have been made, as well as identifying present deficiencies.

He then addresses the “potential Achilles heal” of this pneumatological approach – the need to develop a theology of discernment which is adept at discerning both the phenomenological and inner workings of all religions, “in ways that enable the religions to be take seriously on their own terms in order to facilitate the emergence of adequate comparative (and therefore discerning) categories” (pg 185).

The review is a good overview not only of the book, but of the theology of other religions.

Japan and Religion

We tend to have our views about countries in terms of how religious they are...or not.

Japan is no different. Kudos, then, to GetReligion.org for picking up on various reports as to the actual state of belief in Japan. Here's CNN.com on when the Japanese bring religion into their lives:

Proud of their secular society, most Japanese aren’t religious in the way Americans are: They tend not to identify with a single tradition nor study religious texts. "The average Japanese person doesn’t consciously turn to Buddhism until there’s a funeral,” says Brian Bocking, an expert in Japanese religions at Ireland’s University College Cork. When there is a funeral, though, Japanese religious engagement tends to be pretty intense. “A very large number of Japanese people believe that what they do for their ancestors after death matters, which might not be what we expect from a secular society,” says Bocking. “There’s widespread belief in the presence of ancestors’ spirits.”

And USA today on religious percentages:

Japan is 90% Buddhist or Shinto or a combination of the two, with young urban Japanese more inclined to have drifted from religious attachments.

The same writer, Cathy Lynn Grossman, begins a blog post on Japanese and religion by writing simply: Everyone prays.

Finally, Religion News Service tells us this:

Churches and Christians in northeastern Japan, the most heavily affected area, are still out of contact days after the disaster. Studies estimate that 2 percent of Japanese are Christian, with the vast majority practicing Buddhism and the indigenous Shinto religion.

The various reports go to confirm yet again, that there is no country in the world that can be simply called, 'secular.'

PS. There is a short news report video on this blog page showing some slightly more positive aspects post-disaster.

Changes in marriage

One of the blogs I now read regularly is GetReligion, where several different writers analyze the (mostly American) news reports, looking at how the journalists deal with aspects of faith and religion. Some journalists do very well; many don't have much idea about the faith aspects of their stories and either ignore them, or slide past them, or make a hash of them.

In one of the most recent posts, Mollie [Hemingway, I think] discusses a recent spate of articles on the lack of marriage in middle America and the stability (mostly) of marriage in educated America. (You need to read the piece to understand these classifications.)

She ends her post this way:

There are so many more interesting angles to explore. What does this data mean for houses of worship? How are local congregations dealing with the institutional decline of marriage? How can congregations most help their communities as families struggle around them? What other stories are the mainstream media missing while they devote so many pages and stories to encouraging changes in marriage laws to include same-sex partners?

The first few questions in that paragraph caused me to prick up my (blogging) ears: these are the questions that New Zealand churches should (or must already) be asking too - the increase in the number of children born in de facto marriages here is substantial, and no doubt there are families in some churches in this situation. Twenty/thirty years ago it would have been possible to encourage the parents to get married relatively easily. Now things are considerably more difficult. Should ministers encourage parents to get married? Do the parents see a need to get married?

No doubt there are clergy already dealing with these issues. What are your approaches?

Bullying and Religion

The GetReligion site is one I've only recently hooked up with; they analyse news reports that have a religious content, and see whether the reporters are really doing their job when it comes to the religious aspect. Their goal is to improve the state of religious reporting, whether it be from secular or religious sources.

Recently there was an article about bullying in schools (American schools, but I suspect some of the issues may be relevant to New Zealand). The analysis is interesting not only in its attempt to get at the facts, but also in terms of just how vast a problem bullying now is, along with it being one of the reasons why a number of students commit suicide.

We've looked at bullying and suicides on a number of occasions in this blog because they impinge on the areas of concern we have as bloggists. The blog post Bobby Ross Jr on the GetReligion site has posted is entitled 'Bullying Gays in God's Name', so it extends the concerns still wider.

At the end of the piece, Ross echoes a question another reporter asks: How do parents and schools protect vulnerable kids without turning schools into a battleground for the culture wars? It's a question we need to keep asking here in New Zealand.

Eyes wide shut?

Jordon Cooper has recently written a blog post entitled, Losing My Religion. It becomes plain from what he says that it isn't Christianity that he's losing so much as the form, the endless theological debating and a bunch of other things. The blog post is more of a thinking-out of his position than anything, and a huge concern that churches are often more like a Kiwanis service club than a community belonging to Christ - and therefore belonging to their neighbours. Here's the final paragraph, which comes after he's told us more than once just how many prostitutes, druggies, pimps, gangs and traffickers there are in his neighbourhood....

Over fifteen years ago, columnist Paul Jackson wrote in The Star Phoenix that the church had abandoned it’s role of social services provider – taking care of widows and orphans – to the government during the 1960s and 70s. As the economies in North America struggled to pay for their new obligations, Jackson felt the church needed to step up again. It hasn’t happened yet. In fact most trends show churches walking more and more away from those difficult tasks and instead continuing to move to younger and younger suburban neighborhoods and therefore away from the problems. It may be great church growth doctrine but what about the neighborhood and that you left behind. The east side of Saskatoon has twice as many churches per person than then west side does. Guess which side of the city has the higher concentration of wealth and guess which side has the core neighborhoods in it. I’ll let you figure it out.

Two views, one subject

As so often happens two different blogs I read came at the same issue from different perspectives: on Prodigal Kiwi(s), Paul Fromont quotes a writer called Amy Hollywood, who begins an essay called Spiritual but Not Religious: The vital interplay between submission and freedom in this way:

“Most of us who write, think, and talk about religion are by now used to hearing people say that they are spiritual, but not religious. With the phrase generally comes the presumption that religion has to do with doctrines, dogmas, and ritual practices, whereas spirituality has to do with the heart, feeling, and experience. The spiritual person has an immediate and spontaneous experience of the divine or of some higher power. She does not subscribe to beliefs handed to her by existing religious traditions, nor does she engage in the ritual life of any particular institution. At the heart of the distinction between religion and spirituality, then, lies the presumption that to think and act within an existing tradition—to practice religion—risks making one less spiritual. To be religious is to bow to the authority of another, to believe in doctrines determined for one in advance, to read ancient texts only as they are handed down through existing interpretative traditions, and blindly to perform formalized rituals. For the spiritual, religion is inert, arid, and dead; the practitioner of religion, whether consciously or not, is at best without feeling, at worst insincere…

On the Out of Ur blog, Gordon MacDonald writes a gentle post about Anne Rice, her denunciation of 'Christianity', and about other people who have left the faith for various reason.   He begins in this way: 

Best selling author Anne Rice has quit Christianity. She is not quitting on Jesus Christ or the Bible, she says, but she is quitting organized Christianity.  Ms. Rice announced her quit-decision not through a resignation letter (where would one send it?) but through her website and TV interviews.

Anne Rice’s decision to go public with her decision is not the only way people quit Christianity. Some do it quietly, gradually dropping out of the programmatic activities of religious institutions and out of personal contact with people whose devotion to the faith seems solid. One day someone notices an empty seat in the sanctuary and says, “I haven’t seen Bob (or Jennifer) around for a while. Wonder what’s happened to him (or her)?”

He goes on to discuss what's behind people leaving the church, the faith, (and sometimes everything else in their lives too).   He seems to be looking at the same question as Amy Hollywood: can you have faith in Christ apart from His Church?  

I Sold My Soul on eBay – viewing faith through an atheist’s eyes

Hemant Mehta became a self-proclaimed atheist at the age of fourteen, after rejecting his family’s belief in Jainism, an ancient Indian religion that prescribes a path of non-violence towards all living beings. Focusing on reason, he decided that he could be just as moral as the next man in spite of having no belief in God, or gods.

Nevertheless, Mehta has remained a man who thinks a good deal about religion and spirituality. Still only in his twenties, he continues to think seriously about truth.

In 2006 he hit upon a novel way of testing out religious belief. He offered himself as a prize on eBay: he would visit any church, temple, mosque or other religious building for an hour each week for every $10 he received in his auction. To his surprise he became something of a celebrity, and his auction finally closed at just over $500.

The person who ‘bought’ Mehta, Jim Henderson, was a Christian minister who suggested that rather than go to the same church every Sunday for the next year, he could go as a kind of ‘secret shopper’ to some 15 churches in the surrounding region. He would fill out a report and write about his visits on Henderson’s website.

Henderson wasn’t out to convert Mehta; in fact, he often paid people to visit his own church to see how, from an outsider’s point of view, things could be improved for those curious enough to attend. Mehta went to small, large and mega churches. He was invited to spend one weekend discussing his point of view with another minister in a large evangelical church. And ultimately he wrote this book which is published by a Christian publishing house.

Unlike many of the ‘new atheists’ who write vitriolic diatribes against Christianity, Mehta is fair: critical where necessary, praising frequently. He puzzles over Christians who come to church late seemingly in order to miss the music; he expresses hurt that many Christians have a them/us mentality; he sees many rituals as pointless mostly because those doing them don’t seem to have any heart for them; he finds it strange that there doesn’t seem to be a way of asking questions after the service in order to clarify issues.

He meets more than a few ministers who impress him greatly with their preaching, or in face-to-face encounters.

Throughout he maintains an evenness of tone, carefully avoiding mention of the darker side of atheism (the Dawkins, Hitchens, Sam Harris school, for example); the innumerable atheist blogs that mock Christianity; the secularist and often amoral attitude that prevails in many countries (perhaps not so much in North America). He’s an atheist with good morals, a sense of social justice, and a concern for those worse off than he is. But by promoting reason and science as his guiding lights, he downplays the possibilities of faith.

The section of the book that I found most interesting is where he discusses in some detail his visits to the various churches. His insight in these chapters is clear and sharp. In other parts of the book there’s an occasional naiveté not so much about what he’s seen, but about life in general. It’s a young man’s book; it would be interesting to see how he viewed some things in another decade or two. He blogs at friendlyatheist.com
Published by Waterbrook Press 2007 NZ price $27.99

Let religion come...

"In a secular time the majority of people no longer come to religion and do not participate in religions' rituals, so religion has to go out to the people. The locus of engagement is no primarily the sacred building, where most people are not gathering, but the wider secular community in which a great deal of human activity and restlessness is taking place. In a sense, the whole world becomes the new temple, because anywhere in the world can be made potentially holy by the advent of homecoming, that is, by the recognition of presence, of something sacred at work in it. Wherever and whenever the sacred is recognised, God is glorified.

David Tacey: What is religion for? Drawing out the Sacred in Secular Times

in Reimagining God and Mission, edited by Ross Langmead, pg 47

“…rather than coming to people with fixed answers and dogmatic solutions, which serves to alienate [searchers & wayfarers] further from what they dislike and fail to understand about religion, let religion, instead, come to them with a listening heart, with an attitude of receptivity and attentiveness. This is slow and tedious work, to be sure, but it is the way that yields results that have lasting power. True power comes from within, and any ‘show of power’ from without will have an alienating effect. I’m not sure what this means at an institutional level for religion, but I think that what I have in mind is something akin to spiritual direction and counseling...”

Ibid, page 56

My thanks to the Prodigal Kiwi site for alerting me to this essay, which is well worth reading in full.

Religious Diversity in New Zealand

The first edition of the Statement on Religious Diversity in New Zealand in 2007 was the result of an extensive consultation and the contribution of people of diverse religious backgrounds. It sparked debate, and sometimes controversy, in the respective religious traditions.

Two years later, in the light of the value of the work done since then, the Roman Catholic Church has endorsed the revised edition.

In the new Statement, the eight key principles of 2007 are retained; the commentary on each of these reflects the changes and experience of the past two years. The revised text reflects submissions from the public and from organizations, especially faith groups and churches.

Principle 8 on Cooperation and Understanding reads: Government and faith communities have a responsibility to build and maintain positive relationships with each other, and to promote mutual respect and understanding. The Statement recognizes the right for Christian schools to provide “a programme of religious instruction as part of an individuals’ formation within a particular faith,” but also affirms that “education in schools about religious diversity is essential if we are to understand New Zealanders, our Asia-Pacific region and the wider world in which we live.”

This latest version of the Statement is unlikely to be the last; as John A Dew, the Roman Catholic Archbishop of Wellington notes: We have heard today of the need for dialogue / debate / discussion on religion in the work place - this will be ongoing and this statement should be a framework for national debate.

More information about the Statement, its revisions and other related matters are on the related Human Rights Commission website.

A Practical Reference to Religious Diversity in NZ

This overview of religious practices in New Zealand is published by the Mäori Pacific Ethnic Services Police National Headquarters.

It looks at the major religious groups in the country in turn, beginning with Maori, moving to Buddhist, then to Christian, Hindu, Islamic, Jewish and Sikh (those after Maori are in alphabetical order, in case it isn't obvious). In each case there is an overview, a discussion of death and related issues, information about gender roles and family, physical contact and other sensitivities, and finally a section on the various religious practices - and policing.

Since the booklet is laid out for police workers primarily, things are focused from their viewpoint (hence the last section in each case). This in no way makes it un-useful for people outside the force; in fact, because it is laid out in a clear and succinct way, it is definitely of value for anyone wanting to have some basic information at hand about religions other than their own.

The Faraday Institute for Science and Religion

Lacking some resources in the area of religion and science? The Faraday Institute provides resources par excellence!
Just to list the most obvious:
1. Short lectures, articles and commentaries relevant to current issues in science and religion. These are posted under Current Issues and vary from time to time. As of the time of writing, there’s a piece by Nick Spencer on Darwin’s Religious Beliefs, but earlier pieces are available in links.
2. The Faraday Papers: these provide the general reader with accessible and readable introductions to the relationship between science and religion, written by a broad range of authors who are expert in the field.
3. Faraday Lectures: lists up and coming lectures, but also has an archive of earlier ones.
4. The Multimedia page. This archives dozens of papers, talks, discussions, lectures, many of them available as MP3s, or streaming video. Most can be downloaded as videos, and a good number are available as htmls or pdfs. They cover a wide variety of topics from bioethics to cosmology, and others that link religion and science in different ways.
5. A number of news items are archived.
6. Half a dozen research projects are listed and described.
7. Archives of seminars, including news about up and coming ones.
8. The shop sells CDs, DVDs, books and papers.
9. As if you hadn’t had enough, there’s a page of links to other sites of interest.
There now, that should keep you busy on your morning off!

A N Wilson 'returns' - albeit slowly

In a recent edition of New Statesman, novelist and biographer, A N Wilson, explains why he has decided that his 'conversion' to atheism was a foolish mistake, and that he has come to realise that God, religion, spirituality, are the realities rather than the atheistic arguments. His coming back to faith has been slow and full of doubts, but he now believes he's on the right path rather than the wrong.

A few sample paragraphs:

My doubting temperament, however, made me a very unconvincing atheist. And unconvinced. My hilarious Camden Town neighbour Colin Haycraft, the boss of Duckworth and husband of Alice Thomas Ellis, used to say, “I do wish Freddie [Ayer] wouldn’t go round calling himself an atheist. It implies he takes religion seriously.”

This creed that religion can be despatched in a few brisk arguments (outlined in David Hume’s masterly Dialogues Concerning Natural Religion) and then laughed off kept me going for some years. When I found myself wavering, I would return to Hume in order to pull myself together, rather as a Catholic having doubts might return to the shrine of a particular saint to sustain them while the springs of faith ran dry.

But religion, once the glow of conversion had worn off, was not a matter of argument alone. It involves the whole person. Therefore I was drawn, over and over again, to the disconcerting recognition that so very many of the people I had most admired and loved, either in life or in books, had been believers.

The patient is as well as may be expected

Massey University, in a survey of a 1000 New Zealanders, says results show there has been a 'sharp rise' in the number of New Zealanders with no religious affiliation. However, the 'sharp rise' has taken place over 17 years, and the rise is 11%, from 29% to 40%. Naturally, this survey result has had all sorts of anti-religious bodies telling us that religion is dead, from people on the RichardDawkins.net site to Jillian Whyte, who forecasts the future, to the Society of Atheists, Rationalists and Skeptics.

According to the survey, just over a third of New Zealanders describe themselves as religious, even though the last Census has more than 50% of people saying they have a religious affiliation, be it Christian or Buddhist or Muslim and so on.

As always it would be good to know what questions were asked of the respondents. We can get some idea from these 'results': Fifty-three per cent say they believe in God (although half of those say they have doubts), 20 per cent believe in some form of higher power and about third say they don't believe or don't know.

However, 60% (of parents, presumably) say they would prefer children to have a religious education in state primary schools - with strongest support for teaching about all faiths. Hmm, your children can be religious, but you as an adult don't have to be.

In the media release, Professor Philip Gendall, who led the research team, says the view that New Zealand is a very secular country is supported by the relatively low levels of active involvement in religion. “The survey shows that God is not dead, but religion may be dying," Professor Gendall says. This quote from Professor Gendall has made its way across the Internet in a couple of days. It's catchy, has a ring of truth, and is oddly ambiguous. The survey shows that God is not dead. Well, that's good for God to know!

Professor Gendall adds, “There is evidence that New Zealanders have become less religious over the last 17 years; however, most New Zealanders believe in God and there has been no change in the proportion of those who say they believe in a higher power.” So that bit about the 'sharp rise' was a bit of a headline rather than a reality? New Zealanders have become less religious but most still believe in God: does this mean that believing in God doesn't mean you're religious? I guess it could well do...

“So perhaps the apparent decline in religiosity reflects a decline in traditional religious loyalties - rather than a decline in spirituality as such.” And that may be much closer to the truth, a truth which churches are finding everywhere. People may not align themselves so readily to a particular denomination these days, and there is evidence that many people still regard themselves as Christians (as others probably regard themselves as Buddhists) without actually going to a church (or a Buddhist temple).

The study found that significant numbers of New Zealanders believe in the supernatural with 57 per cent believing in life after death, 51 per cent believing in heaven and 36 per cent believing in hell.

A quarter of those surveyed think star signs affect people's futures, 28 per cent say good luck charms work and 39 per cent believe fortune-tellers can foresee the future.

If religion is 'dead,' superstition is alive and well!

Christians under persecution

The following comes from an article in which the top ten countries persecuting Christians are listed:

For the seventh year in a row, North Korea ranked number one on Open Doors annual World Watch List for 2009. Following North Korea in the top ten spots are Saudi Arabia, Iran, Afghanistan, Somalia, Maldives, Yemen, Laos, Eritrea and Uzbekistan, respectively.

The border between China and North Korea is almost closed; everything and everyone going in and out of North Korea are monitored closely. Executions are held in secret. The number of people sentenced to a labor camp or in prison has increased compared to last year. North Korea is closing its doors and Christians are persecuted constantly. Genuine religious freedom doesn’t exist at all; and no one is allowed to be a Christian in North Korea. The constitution is firmly based on Juche ideology.

Read the rest of the article here - and pray for our persecuted brothers and sisters in Christ.

Two takes on a 'new' religion

[The Market] promises nothing less than the blossoming of a new civilization that will eventually bring an end to international conflict, resolve hitherto intractable problems like poverty and environmental degradation, and produce increased prosperity for all--even though all the current evidence seems to contradict these promises! We are dealing with something here that is bigger than free trade, the lifting of tariffs, money speculation and exploitation. We are facing the most powerful, fastest-growing and most successful religion in the history of the world. And what is fantastic about this religion is that it actually doesn't require any volitional choice of its converts

Brian Walsh and Sylvia Keesmaat
Colossians Remixed

[We need] to embrace a "new bottom line" in which corporations, social practices, government policies and individual behaviors are judged rational, efficient or productive not only if they maximize money or power, but also to the extent that they maximize love and caring, kindness and generosity, ethical and ecological sensitivity, enhance our capacity to treat others as embodiments of the sacred and to respond with awe, wonder, and radical amazement at the grandeur of the universe.

- Rabbi Michael Lerner

from Dave Brown's blog

In Dave Brown's blog, JC's helper, he writes of throwing the baby out with the bathwater - or not. Is Christianity full of rubbish that needs to be ditched? The answer is pretty much, Yes, but Dave has some other things to add as well. The post begins thus:

I have read Cathleen Falsani's book, "The God Factor" in which she interviews 32 public figures about their spirituality. I recently read a similar one by an Australian journalist. I found them both interesting and exciting. There were so many times when I found myself saying, "Yeah! Great! Amen to that!" and that was often in response to people who would not be seen dead in a church. In both books there was criticism, hurt and sometimes anger expressed toward the Church and/or Christianity. Many had "outgrown" the religion of their youth. I mix with fire fighters, ambulance personnel and other workers who share similar positions. To them, organised religion has had its day at best, or is a destructive, judgemental and limiting force at worse.

Randall Prior

The keynote speaker at this year's Presbyterian General Assembly (in Wellington, New Zealand) was Randall Prior. Randall focuses a good deal on Gospel and Culture, on Church and the Future. In his addresses to the PCANZ, he spoke specifically about the Future of the Church. Although his talk had some Australian focuses, it was very applicable to the New Zealand scene (and in fact, to a much wider scene). You can download the talks here, or obtain them as audio files.

In one of the footnotes to his second talk, he notes: In my view there is still some considerable ‘dying’ of the present form of the church yet to take place. It is not a simple matter to anticipate a future shape of the church but the indications are that the church’s place in Australian [for Australian read, New Zealand, USA, UK - anywhere else where institutional churches are struggling] society will be:
as one faith group in a society of several faiths and religions;
the church will be marginal to the main interests and activities of our society;
there will be a diversity of forms and styles of church life;
congregations may be increasingly dependent on lay leadership;
there may be little interest among church people in denominational loyalty; there will be fewer resources to maintain the structures and activities and buildings which we have known in the past; for some church communities, there may be only a loose connection with buildings.

It would probably be unwise to takes these notes alone, without reading the rest of the talk, particularly because Prior is talking of the Future of the Church, not its death.

Kevin Rudd and Religion in Australia

In a blog post on the 7th August, Jim Wallis (of Sojourners) writes:

One of the stories I first heard on my recent visit to Australia was about what helped swing the vote last November to Kevin Rudd, the new Labor prime minister. I read some new political data by veteran pollster and researcher John Black, who is respected across Australia's political spectrum. Black reported that the pivotal swing vote to Labor this time was among evangelicals and Pentecostals, especially in some key seats in the states of Queensland and South Australia.

Kevin Rudd [is] a new kind of Labor candidate who speaks openly and comfortably about his faith. Rudd is a Catholic, is theologically articulate, and even likes to write articles about German theologian Dietrich Bonhoeffer.

Though Jim has apparently got it wrong about Rudd being a Catholic - he was brought up as one, but is now a practising Anglican, that doesn't change the point. Here's a practising Christian in Australia's top job, and social justice issues are one of his major concerns.

Read the rest of the article here - it has some other good things to say about Australia (!)

And one other word about social justice:
Social sin is the crystallization ... of individuals’ sins into permanent structures that keeps sin in being and makes its force to be felt by the majority of people.
- Oscar Romero
Salvadoran archbishop, assassinated in 1980

A few quotes from 'a forgotten man'

"No man shares his life with God whose religion does not flow out, naturally and without effort, into all relations of his life and reconstructs everything that it touches. Whoever uncouples the religious and the social life has not understood Jesus. Whoever sets any bounds for the reconstructive power of the religious life over the social relations and institutions of men, to that extent denies the faith of the Master."

"Jesus did not in any real sense bear the sin of some ancient Briton who beat up his wife in B.C.56, or of some mountaineer in Tennessee who got drunk in A.D.1917. But he did in a very real sense bear the weight of the public sins of organized society, and they in turn are causally connected with all private sins."

There are: "six sins, all of a public nature, which combined to kill Jesus. He bore their crushing attack in his body and soul. He bore them, not by sympathy, but by direct experience. In so far as the personal sins of men have contributed to the existence of these public sins, he came into collision with the totality of evil in mankind. It requires no legal fiction of imputation to explain that 'he was wounded for our transgressions, he was bruised for our iniquities.' Solidarity explains it."

"Religious bigotry, the combination of graft and political power, the corruption of justice, the mob spirit (being "the social group gone mad") and mob action, militarism, and class contempt-- "every student of history will recognize that these sum up constitutional forces in the Kingdom of Evil. Jesus bore these sins in no legal or artificial sense, but in their impact on his own body and soul. He had not contributed to them, as we have, and yet they were laid on him. They were not only the sins of Caiaphas, Pilate, or Judas, but the social sin of all mankind, to which all who ever lived have contributed, and under which all who ever lived have suffered."

These quotes come from Walter Rauschenbusch, whose book Christianity and the Social Crisis was so immensely popular in 1907 when it was published it sold more copies for three years than any other religious text but the Bible .

Rauschenbuschian has entered the language as an adjective: for a review of the centenary reprinting of his greatest book, click here.

Chris Hedges: I Don’t Believe in Atheists

On May 22nd, 2007 Chris Hedges and Sam Harris debated “Religion, Politics and the End of the World.” Hedges’ opening statement, in which he argues that Harris and other critics of faith have mistakenly blamed religion for the ills of the world, when the true danger lies in the human heart and its capacity for evil, can be found here. It's quite long, so settle back for a good solid read.

Chris Hedges is the son of a Presbyterian minister, but I'm not clear that he's a practising Christian himself. The link on his name gives details of his biography.

Sam Harris, like Richard Dawkins, has become a strong voice for atheism in the last decade. Some information about him is available in the link under his name.