Christmas is…a time to remember family and friends who are no longer with us. They stay with us in loving memory, and we celebrate how much richer our lives are because they were a part of us, shaping us, and making us better for knowing them….

Like many of my Christian friends, I am not overly fond of the commercialization of Christmas. I bristle at seeing decorations any time before Thanksgiving and this year I’ve been particularly annoyed with a car advert that has hijacked one of my favorite secular holiday songs. However, I let all that fall away and think about being with my family and spending time laughing, telling stories, and watching the joy of Christmas shine through the eyes of my niece Quincie.

Christmas belongs to anyone who wants it, and just because I gave up believing in a god doesn’t mean I gave up believing in the love and joy of family. I did not give up the joy of celebration with my abandonment of the absurd. So to my religious and non-religious friends, I wish them all a Merry Christmas or a Happy Hanukkah from the heart and I hope they take it with the true spirit with which I give it ”“ that of the spirt of humanity – something we can all celebrate.

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The founders of Neve Shaanan, a neighborhood in southern Tel Aviv, planned their streets in the shape of a seven-branched candelabra – a symbol of their Jewish faith. Ninety years later, the streets are full of Christmas decorations, reflecting a flowering of Christianity in Israel’s economic and cultural capital.

Tens of thousands of Christian foreigners, most of them laborers from the Philippines and African asylum seekers, have poured into the neighborhood in recent years. They pray year-round in more than 30 churches hidden in grimy apartment buildings. But in late December, their Christian subculture emerges in full force in the southern streets of Tel Aviv, whose founders called it the “first Hebrew city.”

On the Saturday before Christmas, the center of festivities was the city’s central bus station, a hulking seven-story maze of concrete.

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As the political leaders of Europe come together to save the euro and European Union itself, I believe the time has come for religious leaders to do likewise.

The task ahead of us is not between Jews and Catholics, or even Jews and Christians, but between Jews and Christians on the one hand and the increasingly, even aggressively secularising forces at work in Europe today on the other, challenging and even ridiculing our faith.

When a civilisation loses its faith, it loses its future. When it recovers its faith, it recovers its future. For the sake of our children, and their children not yet born, we ”” Jews and Christians, side by side ”” must renew our faith and its prophetic voice. We must help Europe to recover its soul.

The idea of religious leaders saving the euro and the EU sounds absurd. What has religion to do with economics, or spirituality with financial institutions? The answer is that the market economy has religious roots. It emerged in a Europe saturated with Judeo-Christian values. In the Hebrew Bible, for instance, material prosperity is a divine blessing. Poverty crushes the human spirit as well as the body, and its alleviation is a sacred task.

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I gather that many people believe that atheism implies nihilism ”” that rejecting God means rejecting morality….isn’t it true, as Dostoevsky said, that “if God is dead, everything is permitted”?

Well, actually ”” no, it’s not. (And for the record, Dostoevsky never said it was.) Atheism does not entail that anything goes.

Admittedly, some atheists are nihilists. (Unfortunately, they’re the ones who get the most press.) But such atheists’ repudiation of morality stems more from an antecedent cynicism about ethics than from any philosophical view about the divine. According to these nihilistic atheists, “morality” is just part of a fairy tale we tell each other in order to keep our innate, bestial selfishness (mostly) under control. Belief in objective “oughts” and “ought nots,” they say, must fall away once we realize that there is no universal enforcer to dish out rewards and punishments in the afterlife. We’re left with pure self-interest, more or less enlightened.
…[actually, however] many theists, like many atheists, believe that moral value is inherent in morally valuable things. Things don’t become morally valuable because God prefers them; God prefers them because they are morally valuable. At least this is what I was taught as a girl, growing up Catholic: that we could see that God was good because of the things He commands us to do. If helping the poor were not a good thing on its own, it wouldn’t be much to God’s credit that He makes charity a duty.

It may surprise some people to learn that theists ever take this position, but it shouldn’t. This position is not only consistent with belief in God, it is, I contend, a more pious position than its opposite. It is only if morality is independent of God that we can make moral sense out of religious worship. It is only if morality is independent of God that any person can have a moral basis for adhering to God’s commands.

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Christopher Hitchens will be remembered as many things: an acerbic essayist, connoisseur of Scotch and cigarettes and roguish writer whose forceful pen was fueled by an imposing intellect.

Yet his impact on American life, which will be felt long after his death at age 62 on Thursday (Dec. 15), is likely to be the unabashed atheism he championed throughout his life, and the public voice he gave to growing numbers of unbelievers.

Even his foes””whose prayers he simultaneously welcomed and rejected as he battled esophageal cancer””say his acid-tongued arguments against God sharpened their own.

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Recently, we had to move out of our historic building because of damage caused to our walls by the August earthquake centered in Virginia. Within days we received several offers to help house our various services from Lutherans, Methodists, fellow Episcopalians and our generous neighbors at Mount Zion AME Church.

The next thing we know, we are benefitting from the gifts of our fellow citizens and worshiping on Sundays at 11:15 at the oldest Catholic parish in the Carolinas, St. Mary’s on Hasell Street….

…[and later] picture my surprise as an invitation came from the president of Kahal Kadosh Beth Elohim Synagogue across from St. Mary’s to have Christmas services at their location. Did I get that right? Did our Jewish brothers and sisters just invite us for Christmas at the synagogue?

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…the heroes of the Jewish story fought not only against a foreign persecutor. They also fought against fellow Jews who””perhaps more attracted to the cosmopolitan and sophisticated Greek culture than to the ways of their ancestors””cooperated with their rulers….

Over time, the stories of the persecutions that led to this war came to serve as models of Jewish faithfulness under excruciating persecution. In the most memorable instance, seven brothers and their mother all choose, successively, to die at the hands of their torturers rather than to yield to the demand to eat pork as a public disavowal of the God of Israel and his commandments….

“Hanukkah” means “dedication.” Originally, the term referred to the rededication of the purified Temple after the Maccabees’ stunning military victory. But as the story of the martyrs shows, the victory was also associated with the heroic dedication of the Jewish traditionalists of the time to their God and his Torah. If Hanukkah celebrates freedom, it is a freedom to be bound to something higher than freedom itself.

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The cast and producers of “All-American Muslim,” a reality-TV show that has been a lightning rod for controversy, said Wednesday (Dec. 14) they are helping change negative perceptions of Muslims, and rejected criticisms that the show is propaganda that sugarcoats Islam.

“These are our lives. This is what we’ve been doing for years,” said Mike Jaafar, a sheriff’s deputy in the Wayne County Sheriff’s Department, who appears on the show that follows the everyday lives of Muslims in and around Dearborn, Mich.

“The charge of propaganda is based on the fact that the reality of the Muslim American experience does not jibe with their preconceptions of what Islam is,” said Reza Aslan, co-founder of BoomGen Studios, which is helping promote the show.

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How can the United States be what some have noticed, “the first secular nation,” at the same time that it is “hyper-religious” in the eyes of others, notably European visitors? Pollsters are creatively busy as they listen to and observe these populations. Do the old definitions hold? Rice University sociologist Elaine Howard Ecklund caught many an eye with her scholarly papers and media appearances. Ecklund’s “Atheists and Agnostics Negotiate Religion and Family” in the Journal for the Scientific Study of Religion gave her space to develop her case, and an important one it is. Her Science vs. Religion is a recent notable and well-noted book in this field.

What I take from her work is a caution lest citizens fall into the trap of over defining. The hyper-theistic make up a larger number than the hyper-atheistic, but both speak with similar incaution, for example between quarterback snaps in the theistic case and in most utterances of “the new atheists” on the other. Ecklund finds that one in five polled or interviewed atheist scientists with children “involve their children with religious institutions.”

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In “Where the Conflict Really Lies: Science, Religion and Naturalism,” published last week by Oxford University Press, he unleashes a blitz of densely reasoned argument against “the touchdown twins of current academic atheism,” the zoologist Richard Dawkins and the philosopher Daniel C. Dennett, spiced up with some trash talk of his own.

Mr. Dawkins? “Dancing on the lunatic fringe,” Mr. [Alvin] Plantinga declares. Mr. Dennett? A reverse fundamentalist who proceeds by “inane ridicule and burlesque” rather than by careful philosophical argument.

On the telephone Mr. Plantinga was milder in tone but no less direct. “It seems to me that many naturalists, people who are super-atheists, try to co-opt science and say it supports naturalism,” he said. “I think it’s a complete mistake and ought to be pointed out.”

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The imam of the Ottawa Mosque has condemned so-called honour killing, saying the practice speaks to a perverse sense of honour that is alien to Islam, and has no place in society.

Samy Metwally said Friday that it doesn’t make sense to think or believe that any religion will condone killing people to preserve family honour.

“What’s called honour killing is not part of Islamic teaching or tradition, and in fact there is no honour in this killing at all,” Metwally told the Citizen.

“It has nothing to do with religion and it has no backup either from the texts of the Koran or from the behaviour, sayings or deeds of the Prophet Muhammad, who is the model for Muslims.”

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If some interpretations of the Mayan calendar are correct, we’ll all be gone next year.

While every other doomsday prediction has (obviously) come and gone, some people think that the Maya knew something others didn’t and that the world will indeed come to an end on Dec. 21, 2012.

Opportunists already are trying to cash in with 2012 survival kits, T-shirts reading “Doomsday 2012” and a “Complete Idiots Guide to 2012.”

A website, december212012.com, devoted to the prediction, says, “Although this date may not necessarily mark the end of the world, it is widely believed that it may indeed mark the end of the world as we know it. ”¦

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Until recently, the 1,000 or so Hindus serving in the US military – and their families – lacked a military confidant who understood their religion and culture.

But now Captain Pratima Dharm has been appointed as the US military’s first Hindu chaplain.

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In his leading article in the 19 December issue of the New Statesman, which he has guest-edited, the evolutionary biologist and bestselling author Richard Dawkins launches a scathing attack on David Cameron and his government’s imposition of religious tradition on society in the form of faith schools.

Dawkins’s open letter, addressed to the Prime Minister, leads with a warning that we must not be distracted “from the real domination of our culture and politics that religion gets away with in (tax-free) spades”; indeed, these religious traditions are “enforced by government edict”.

In a direct rebuke to David Cameron’s “government, [which,] like its predecessors, does force religion on our society, in ways whose very familiarity disarms us”, Dawkins lists examples, from bishops in the House of Lords and the fast-tracking of “faith-based charities to tax-free status” to the “most obvious and serious” case of government-imposed religion: faith schools.

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Contemporary western societies have witnessed the emergence of a new tribalism, fuelled by the logic of capitalism with its proliferation of niche identities and by the politics of multiculturalism with its advocacy of mere “difference,” while lacking the language to articulate any vision of a common good.

Such multicultural pluralism is a mirror image of the postmodern ethics of difference, where each person is assumed to be absolutely “other.”

Archbishop of Canterbury Rowan Williams argues that, once this doctrine of otherness has taken hold of political imagination, we are left with the depressing prospect of “a world in which there aren’t and couldn’t be any real discussion of the goals and destiny of human beings as such.”

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(Please note–the content of this article may not be suitable for some blog readers–KSH).

The invention of sex addiction reflects the culture’s deep-rooted fear that too much sex without commitment is bad for you.

Interestingly, there’s no proof of that. In fact, sex addiction isn’t even an accepted disease among most psychiatric and psychological organizations in the world. The American Psychiatric Association no longer includes it as a pathology in its Diagnostic and Statistical Manual. This is largely because there is no consensus even among researchers of exactly what an addiction is ”“ there are as many definitions of addiction as there are treatment centres….

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When I raised American concerns that Egypt under the Muslim Brotherhood and the more extremist Salafis might replicate Iran, he was dismissive: “The experience of Iran will not be repeated in Egypt.”

I think he’s right. Revolutions are often messy, and it took Americans seven years from their victory in the American Revolution at Yorktown to get a ratified Constitution. Indonesia, after its 1998 revolution, felt very much like Egypt does today. It endured upheavals from a fundamentalist Islamic current, yet it pulled through.

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Five years after Pope Benedict XVI’s Regensburg address that ignited protests around the Islamic world, the Catholic-Muslim Forum established to improve interfaith relations has said that what began as formal dialogue has become increasingly characterised by friendship.

The forum, which grew out of Muslim dissatisfaction with comments in Pope Benedict’s 2006 Regensburg speech, held its second round of theological consultations in Jordan last week. The fate of Middle Eastern Christian minorities amid the Arab Spring’s Islamist renaissance provided a sombre background to the meeting, much as perceived Christian misunderstandings about Islam preceded the first session of the forum at the Vatican in November 2008.

But increasing contacts between Catholic officials and Muslim scholars of the Common Word initiative, the 2007 Islamic dialogue appeal to Pope Benedict, have created bonds that helped both sides tackle sensitive issues.

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The seven remaining Jews in Baghdad have been named by WikiLeaks, leaving them in danger of persecution, according to the city’s Anglican vicar.

Their lives are now in immediate danger, according to Canon Andrew White, and they’ve been advised to hide their religion.

Canon White said Baghdad’s Anglican Church is trying to protect them, as they fear extremists might try to kill them if they’re identified.

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For five years, I became a fervent Islamist, moving up the ladder of increasingly radical organizations. All strands of this movement descend from the teachings of Banna. He fought against the British in Palestine, trained a paramilitary organization, and members of the movement killed Egypt’s prime minister in 1948. In response, the Egyptian state had Banna assassinated a few months later.

Yet I learned, through bitter experience, that Islamism is far from unitary or coherent. In the end, I quit what’s called “the Islamic movement” because I found it too controlling of my life ”” but also because I no longer wanted to be in a perpetual state of confrontation with the West. It took me several years of travel and study in the Middle East before my mind was free of Islamist influences. I remain a follower of Islam, the religion, but not of Islamism, the political ideology.

Because I was once a part of this movement ”” whose primary goal has been the creation of Islamic governments ”” and then established the world’s first counter-radical think tank, Quilliam, in London to oppose their ideology, I have been following the Arab uprisings with more than a passing interest.

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In the nineteen-eighties, integration into French society was still a rocky path for the children of North African immigrants. Throughout France, many young people seemed to be rediscovering their Islamic identity. This religious revival was also beginning to attract a certain number of non-Muslims.

Those who renounced Islam did so quietly. It was those who trumpeted their allegiance to Islam who attracted media attention. When schools restarted in September 1989, three young girls were suspended from their high school in Creil for refusing to take off their headscarfs inside the school building. So began the affair of the veil.

The matter of the veil continues to be contentious until today. In April 2011, France became the first European country to enforce a ban of the face veil in public, just one of the many issues that emphasise the schism that remains between the different faces of French society.

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When Hirshy Minkowicz was growing up in a Hasidic enclave of Brooklyn 30 years ago, he often noticed visitors arriving after dinner to meet with his father. They would withdraw into the study, speak for a time, then part with some confidential agreement having been sealed.

As he grew into his teens, Hirshy came to learn that his father operated a traditional Jewish free-loan program called a gemach. The visitors, many of them teachers in local religious schools, struggling to raise their families on small and irregular salaries, had been coming to borrow money at no interest and with no public exposure.

Now 39 years old and serving as the rabbi of a Chabad center near Atlanta, Rabbi Minkowicz has done something he never expected: open a gemach that deals primarily with non-Orthodox Jews in a prosperous stretch of suburbia….

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Buddhists from around the world chose India on Wednesday as the headquarters of a new international Buddhist organization and united in their criticism of the Chinese government for trying to prevent the Dalai Lama from speaking at their meeting here in New Delhi.

It was something of a victory for India in what observers increasingly see as a contest with China to win the favor of Buddhists around the world. India is the land where Buddha gained enlightenment and taught, but China has the largest population of Buddhists today.

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Copts and other Christian com­munities in Egypt fear that the unexpectedly large turnout in the first of the three rounds of voting in parliamentary elections will be translated into a resounding success for the Muslim Brotherhood’s Freedom and Justice Party. Other parties representing more conserva­tive Islamists ”” Salafis and Jihadis ”” are also likely to fare better than had been thought.

“The signs are very worrying,” a schoolteacher in Alexandria, Gabriel Ghali, said. “We are all worrying about what the huge queues will mean in terms of the votes cast, and we suspect it will mean a victory for the Islamic groups ”” and that’s bad news for us.”

Tens of thousands of Christians have emigrated since the overthrow of the Hosni Mubarak regime, and the outbreak of attacks on mem-bers of the community and their property.

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The question of same-sex marriage concerns every morally sensitive citizen. And so it is no wonder that it has been the subject of debate everywhere, among politicians and jurists, scholars and intellectuals.

Professor Martha Nussbaum and I have locked swords over this issue on many occasions, such as in Sexual Orientation and Human Rights in American Religious Discourse. Her recent essay in the California Law Review entitled “A Right To Marry?” provides a welcome opportunity to return to this hotly debated question, and sharpen the points of difference between us….

She draws upon precedents that seem to be already changing the legal definition of marriage from a union of a man and woman into the union of two persons, irrespective of their sex. Conversely, I want to change or undo those very precedents that have led to a situation where what might be called “the traditional Western definition of marriage” can now be seriously and powerfully challenged.

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Emerging from the front lines in Tahrir Square earlier this week, with red, streaming eyes and a gas mask dangling from his neck, Mohamed Ghoneim was in an angry mood. But the target of the 43-year-old secular activist’s ire wasn’t the Supreme Council of the Armed Forces or even the combined police and army troops who were battling protesters with tear gas and buckshot a few meters away. His anger was reserved for the people who weren’t in the square: the Muslim Brotherhood.

“We’re not surprised that the military was unhappy with the revolution, but we’re very, very disappointed in the Muslim Brotherhood,” Mr. Ghoneim said, spreading his arms in an arc. “Look around you. How many beards and niqabs [Islamic full-face veils] do you see? Almost none. The Brotherhood can push a button and bring out four million people, but we are 80 million. These people around me are Egypt.”

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The world’s most populous Muslim-majority nation, Indonesia, has long had a problem in some parts of the archipelago with religious extremism, intolerance and the sort of terrorism that can flow from both. The country has had a good deal of success in combating Islamist terrorism since the bombings on the island of Bali in 2002, which killed 202 people. But continuing suicide-bomb attacks and the discovery of terrorist training-camps suggest that Indonesia remains in danger. Judging by recent events, however, the country has yet to develop a clear strategy to deal with the threat. Too often, different bits of the state give out different, even contradictory, signals. The result is a dangerous muddle.

Thus on October 12th lawmakers at last passed a new security bill, the Law on State Intelligence. This was the culmination of years of debate, in many ways a tribute to Indonesia’s vibrant new democracy. Legislators wanted to produce a bill that sharpened the effectiveness of the country’s multitude of intelligence and anti-terrorist agencies without encroaching too much on hard-won civil rights. In the end, the law redefined the roles of those agencies, strengthening their powers to intervene against “opponents” working against the “national interest”. A tough new stance from the state, it might seem. Indeed, just the sort of law that might have made it easier to gather evidence against people such as Abu Bakar Basyir, a notorious radical cleric. At the conclusion of the latest case against him in June, Mr Basyir was sentenced to 15 years in prison by a district court for inciting terrorism and funding terrorist cells.

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Nearly a year after Tunisia set off the Arab Spring of popular revolt, the face of political Islam in this fledgling Muslim democracy is a 47-year-old mother of two who favors tailored suits and stiletto heels.

Souad Abderrahim’s main political experience was as a student union leader more than two decades ago, but the political neophyte is now cheered at rallies and trailed by the media as a leader of Ennahda, the Islamist party that is now the main political force in this North African country.

Abderrahim holds a seat in the country’s new Constituent Assembly, charged with creating a democratic political structure following the downfall of Zine El Abidine Ben Ali, who ruled Tunisia for nearly a quarter century.

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As a younger man Jobs had visited Japan and become a Zen Buddhist. By contrast with Martin Luther King who “just wanted to do God’s will”, he never did. There was no God in Steve Jobs vision of the universe, just the overwhelming mandate to “become yourself” untrammeled by dogma, or other people’s thinking. To Stanford students in 2005 he said: “Your time is limited”¦follow your heart and intuition”¦know what you want to become.” Of course, if this life is all there is, then that will pass about as much muster as any other earth-bound philosophy. “Death doesn’t happen to life,” as a former classmate of mine once said. “Death happens in life.” But all such
att empts to romanticize the hard reality of the grave still cause one to ask: “Is that all there is?”

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To be a serious Christian in modern Western culture is to be the favoured easy target of every progressive thinker and every half-witted comedian. It is to have your sensibilities and your deepest beliefs on perpetual call for taunts, mockery and desecration. At a time when all progressives preach full volume for inclusivity and sensitivity, for the utmost care in speech when speaking of others with differing views or hues, Christians, as Christians, are under a constant hail of abuse and disregard. There is nothing too low or too vulgar.

Something as inconsequential as a Christmas special, for example, will have ”” almost as an essential element, it being “Christ’s” birthday after all ”” something determinedly offensive to Christians. Russell Peters, the Canadian joker, for his special this year has invited Pamela Anderson, pinup queen and soft porn actress, to play the Virgin Mary.

Pamela Anderson as Mary the Immaculate: I know ”” the wit, the daring, the originality ”” hell, the bravery of it all….

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