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Issue 2, Spring Religion, after all, is a powerful constituent of cultural norms and values, and because it addresses the most profound existential issues of human life e.
These choices, in turn, determine their attitudes toward conflict and violence. Violent and nonviolent actors alike claim monolithic authority to justify and advocate as well as to deflect criticism. For instance, religious leaders who condemn violence often seek to distance their religion from co-religionists who have committed acts of terror or provoked violent conflict.
Yet, it also means that within each of these religions there is room for the normative tasks of conflict resolution. There are existing and developing spiritual practices and theological and ethical resources for hermeneutics of peace.
They can also play an important role in countering the violent extremism of minority religious movements. In sum, religion can be a source of peace or violent conflict, and its importance and potential strength lies in this ambiguity. The Need for Reappraisal: Religion and Conflict Resolution  Western modernity, especially as understood through the Age of Reason and the Enlightenment, has heavily influenced conflict resolution and international relations.
As such, these academic disciplines and their practical applications have incorporated elements of secularization theory  and marginalized the influence of religion in their analysis of world affairs. Scott Thomas explains that in Europe during the Middle Ages the religious realm conflated with the social and the moral, all of which were sourced from and sustained by community.
The sacred and spiritual were an indistinguishable part of a total way of life of social, political, economic, and moral dimensions. The process and effects of secularization have been halting and mixed. Even in the West where governments, academics, and policy institutes have, to various degrees, minimized or ignored the effects of religion on international relations, religion itself has not disappeared.
Analyzing data from the European World Value Survey, she argues that the dramatic decrease in religious attendance since the s has not been accompanied by a decrease in religious belief.
Moghadam concludes that change over time in religious adherence, behavior, and values indicates a general trend of strengthening in a majority of countries, certainly in the former Eastern Bloc and most likely in large parts of Latin America, Africa, East Asia, South East Asia, and the Middle East.
It can be traced backward through the roots of some of the most intractable contemporary conflicts including conflicts in the Middle East, Northern Ireland, the Balkans, Sri Lanka, Sudan, Tibet, and Kashmir.
In new terms of terror, religion has been a factor in events ranging from the bombing of abortion clinics in the early s to the attacks of September 11, It also illustrates a significant distinction between religiosity among domestic populations and religious literacy in international affairs.
While high numbers of Americans are religious and religious issues have been a part of domestic politics for at least the last fifty years, U. Despite the Christian rhetoric with which the Bush administration pursues its own policy, it has marginalized the validity and importance of religious identity in the Arab world.
According to Michael Hirsch, the Bush administration dismissed veteran State Department Arabists during the crucial months of andand instead consulted scholars like Bernard Lewis, author of What Went Wrong?
Bulliet cautions against rejecting Islam as anti-modern and urges the West to remember its own struggle with the role of religion in civil society, one that continues in America today. Foundations of Religious Peacebuilding Changes in the context of international relations and conflict resolution have been matched by changes internal to many religious traditions.
Positive responses to the human rights era, globalization, and fundamentalism have included the growth of the Christian ecumenical movement, increased pursuit of interfaith dialogue, and the development of coalitions across religious, secular, cultural, and geographic boundaries.The overall impact of religious practice is illustrated dramatically in the three most comprehensive systematic reviews of the field.
Some 81 percent of the studies showed the positive benefit of religious practice, 15 percent showed neutral effects, and only 4 percent showed harm. Comments. Brother Nathanael May 7, @ pm. Dear Real Jew News Family - We are now in the midst of The Great Transformation in which a VISIBLE “globalization” which blurs ALL national distinctions of what was once Christendom INCLUDING the annihilation of the traditional family prepares the moronic sheeple for a One World Governance, that is, a JUDAIC WORLD ORDER.
Divided by Faith: Evangelical Religion and the Problem of Race in America [Michael O.
Emerson, Christian Smith] on srmvision.com *FREE* shipping on qualifying offers. Through a nationwide telephone survey of 2, people and an additional face-to-face interviews, Michael O.
Emerson and Christian Smith probed the grassroots of white evangelical America. The Baha'i faith is in favor of capital punishment.
The Kitáb-i-Aqdas, the central book of the Bahá'í Faith written by Bahá'u'lláh, includes death by immolation as a potential punishment for murder or arson, along with life imprisonment.
The details of capital punishment were not explicitly mentioned and are left up to future society to decide. According to a study presented at an American Heart Association meeting in March , young adults who frequently attend religious activities are 50 percent more likely to be obese by middle age than those who stay away from church.
The culprit is likely Sunday potlucks and other comfort foods associated with worship, according to the researchers.
The famous English philosopher and critic of religion, Bertrand Russell, gave a talk in London in entitled, "Why I Am Not a Christian." Following Russell's lead, I want here to outline why I.