On Tuesday, Egyptians officially began life under a mostly democratic constitution, nearly two years after the Tahrir Square revolution. But this remarkable feat for the Middle East was hardly a model in how opposing sides in a democracy should listen to each other. In fact, the US State Department issued a stern warning to President Mohamed Morsi about “the urgent need to bridge divisions, build trust, and broaden support for the political process.”

Many of the steps on the way to the Constitution ”“ whose bright spot includes regular elections ”“ ignored the interests of Egypt’s various minorities, from liberal secularists to Coptic Christians. The dominant Muslim Brotherhood, whose party has won three national votes, fell for the notion that the majority should always get what it wants ”“ a mistake that has been the undoing of many democracies.

“Democracy requires much more than simple majority rule,” said a US State Department spokesman, Patrick Ventrell.

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A year ago, Lloyd Hale drove past the four-story building once called the S.C. Lunatic Asylum, now a hulking souvenir to a bygone day when thousands of the state’s most severely mentally ill were locked up on this campus in Columbia.

He passed a string of ghostly vacant buildings and slowed. He stopped at the final building, the one in whose wards he spent 18 months of his young life, the months when the real Lloyd Hale surfaced from delusions that had claimed his reality, his family, his freedom ”” and another man’s life.
Hale parked his state-issued work vehicle at the building.

In the silence and privacy of his car, he cried, sobbing for his younger self, the one so nearly lost to the delusional grip of schizophrenia. And he cried for the real Lloyd Hale, the one who was rescued, the one who now helps others tangled in mental illness.

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People put information on Facebook, news outlets did stories on our loss, and we sent emails to our friends.

The outpouring of support was immediate and generous. A contractor who got a tweet from his pastor at Seacoast Church had his own tools stolen several months ago, so he knew how it felt to lose such needed items. He purchased for us some brand new tools and also some used tools, spending over $700 of his own money.

Members of the Charleston Trident Home Builders Association and the Custom Residential Architects Network donated more than $4,000 in a matter of days. One of our board members offered to match donations by other members up to $2,500.

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BOB ABERNETHY, host: Welcome. I’m Bob Abernethy, and this is our look ahead at the top religion stories we expect to be covering in 2013. We do this with the help of Kim Lawton, managing editor of this program; Kevin Eckstrom, editor in chief of Religion News Service; and E.J. Dionne, a senior fellow at the Brookings Institution, a professor at Georgetown University, and a columnist for The Washington Post. Welcome to you all. One of the big events of the new year will be the inauguration of Barack Obama to a second term, so we asked a wide variety of religion leaders what they hope for during the president’s next term.

REV. SAMUEL RODRIGUEZ, National Hispanic Christian Leadership Conference: If President Obama would revert back to the””that young, powerful, firey spokesperson in the 2004 Democratic National Convention who talked about reconciling the blue and the red state, about the God of the blue state and the God of the red state, then I believe that he has a chance to really emerge as a transformative, catalytic president reconciling our nation. We are more polarized today than ever before.

REV. JOIQUIM BARNES, New Hope CME Church, South Carolina: I’m hoping that he would be able to work well, that Congress would be able to work with him to come up with a real budget that’s going to help the least of these, and because when you help those who are in the most vulnerable situation, you end up helping the whole country.

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The first Hindu elected to the House of Representatives, Tulsi Gabbard of Hawaii, will take the oath of office in a few weeks ”“ and she has chosen to place her hand on the Bhagavad Gita, a sacred text of her tradition.

Meanwhile, the woman she replaces in Congress, Mazie Hirono, will be sworn in as the first Buddhist elected to the U.S. Senate.

Welcome to the new religious America.

Religious diversity, of course, has long been part of the American landscape. But in 2012, religious minorities became newly visible and vocal in a society historically dominated by the symbols, values and leaders of the Protestant faith….

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When President Obama talks about taxing the rich, he means the top 2 percent of Americans. John A. Boehner, the House speaker, talks about an even thinner slice. But the current and future fiscal imbalances are too large to exempt 98 percent or more of the public from being part of the solution.

Ultimately, unless we scale back entitlement programs far more than anyone in Washington is now seriously considering, we will have no choice but to increase taxes on a vast majority of Americans. This could involve higher tax rates or an elimination of popular deductions. Or it could mean an entirely new tax, such as a value-added tax or a carbon tax.

To be sure, the path ahead is not easy. No politician who wants to be re-elected is eager to entertain the possibility of higher taxes on the middle class. But fiscal negotiations might become a bit easier if everyone started by agreeing that the policies we choose must be constrained by the laws of arithmetic.

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For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.

And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.

This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.

There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.

–”“The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116

O merciful Jesus, who when thou tookest upon thee to deliver man, didst not abhor the Virgin’s womb: Vouchsafe evermore to dwell in the hearts of us thy servants. Inspire us with thy purity; strengthen us with thy might; guide us into thy truth; that we may conquer every adverse power, and be wholly devoted to thy service and conformed to thy will, to the glory of God the Father.

Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage.

–Hebrews 2:14-15

While acknowledging that there are many contemporary scholars who reject the two chapters of infancy narratives in the Gospel of St Matthew as historical fact, Benedict nonetheless concludes that the chapters are “not a meditation presented under the guise of stories, but the converse: Matthew is recounting real history, theologically thought through and interpreted.” Thus, for Pope Benedict, the Magi represent the inner dynamic of the human person and of science towards self-transcendence, “which involves a search for truth, a search for the true God, and hence philosophy in the original sense of the word.”

In a pre-papal work, Co-Workers of the Truth, Cardinal Ratzinger wrote:

“The Magi of the Gospel are but the first in a vast pilgrimage in which the beauty of this earth is laid at the feet of Christ: the gold of the ancient Christian mosaics, the multi-coloured light from the windows of our great cathedrals, the praise of their stone, the Christmas songs of the trees of the forest are all inspired by him, and human voices like musical instruments have found their most beautiful melodies when they cast themselves at his feet. The suffering of the world too – its misery – comes to him in order, for a moment, to find security and understanding in the presence of the God who is poor.”

The paradox is that while the Magi lay tokens of earthly beauty at the feet of Christ in one of the first human acts of adoration, at the birth of Christ divinity was laying at the feet of humanity the gift of “indestructible truth and eternal beauty.” As Benedict writes, “the Glory of God is real” and “this is truly a reason for joy: there is truth, there is goodness, there is beauty. It is there – in God – indestructibly”.

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The large majority of Americans — 77% of the adult population — identify with a Christian religion, including 52% who are Protestants or some other non-Catholic Christian religion, 23% who are Catholic, and 2% who affiliate with the Church of Jesus Christ of Latter-day Saints. Another 18% of Americans do not have an explicit religious identity and 5% identify with a non-Christian religion.

This breakdown is essentially the same as it was in 2011. Compared with last year, Protestant and Catholic identification dropped.

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Try to come up with your own top ten before looking and then read it all and compare the degree of overlap in their list with yours.

Update: Huffington Post’s list may be found here.

Wading into the tricky legal waters where religion and government meet, the Texas Supreme Court will decide who owns 52 Fort Worth-area churches ”” the national Episcopal Church or the diocese that broke away in protest of the consecration of a gay bishop, the ordination of women and other liberal policies.

The properties at stake are worth more than $100 million, making this the largest church-property dispute in Texas history, and probably in U.S. history as well, lawyers say.

What’s more, the court decision will affect the way Texas handles future church disputes by further pinning down a moving legal target: the dividing line between the free exercise of religion, as guaranteed by the First Amendment, and state laws affecting property, nonprofits and related areas.

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