Rahul Gandhi in da House: Parts of speech expunged + Modi's reply

 

Parts of Rahul Gandhi's above speech expunged by Speaker Om Birla

God™: an ageing product outperforms expectations

From The Economist

God gets mixed reviews on Amazon. This is perhaps surprising. His marketing campaign (now in its third millennium) has been strong. His slogans (“God is Great!”) are positive. And indeed many shoppers effuse. “Wonderful!” reads one five-star review beneath His best-known work, the Bible. “Beautiful,” says another. “Amen,” adds another satisfied customer.

Other reviewers are critical. One, after giving the Bible just a single star, observes bluntly, if rather blasphemously, that it is a “boring read”. Another review complains: “The plot is not cohesive.” A third disgruntled reader argues that there are “too many characters” and that the main protagonist is a bit full of himself.

If it feels surprising that God is reviewed on Amazon, it should not. He may have made heaven and earth, but He also makes an awful lot of money, as Paul Seabright, a British economist and professor at the University of Toulouse in France, points out in a new book.

Hard facts on the economics of the Almighty are hard to come by. But the Mormon church is reportedly one of the largest private landowners in America. One study found that in 2016 American faith-based organisations (non-profits with a religious bent) had revenues of $378bn. This was more than the revenues of Apple and Microsoft combined. Better yet, churches usually pay no tax. God may be great; His full-year results are greater.

Secularists may smirk at religion as silly, but it deserves proper analysis. “The Divine Economy” looks at how religions attract followers, money and power and argues that they are businesses—and should be analysed as such.

Professor Seabright calls religions “platforms”, businesses that “facilitate relationships”. (Other economists refer to religions as “clubs” or “glue”.) He then takes a quick canter through the history, sociology and economics of religions to illustrate this. The best parts of this book deal with economics, which the general reader will find enlightening.

Economists were slow to study religion. Some 250 years ago Adam Smith observed in “The Wealth of Nations” that the wealth of churches was considerable. He used secular language to describe how such wealth arose, observing that churches’ “revenue” (donations) flowed in and benefited priests, who he argued were sometimes animated less by love of God than by “the powerful motive of self-interest”. He also argued that if there were a better functioning market in religious providers, this would lead to increased religious harmony. According to Laurence Iannaccone, a professor of economics at Chapman University in California, Smith’s analysis was “brilliant”—and for a long time largely ignored.

Divinity departments are staffed by theologians rather than economists; the idea of mixing the dismal science with the divine strikes many people at the very least “as odd and at worst strikes them as blasphemous”, says Mr Iannaccone. People associate God with angels, not with Excel.

Yet religions lend themselves to economic analysis nicely. They offer a product (such as salvation), have networks of providers (priests, imams and so on) and benefit from good distribution networks. It is not just trade that travels on trade routes: ideas, diseases and religions do, too. Roman roads allowed the plague of Justinian to spread across Europe with a rapidity never seen before. They allowed Christianity to do so as well.

Starting in the 1970s, some economists have been approaching religion with more academic devotion, analysing, for example, the economics of extremism and obtaining a place in the afterlife. This mode of thinking can help clarify complicated religious history. When historians talk about the Reformation they tend to do so using thorny theological terms such as “transubstantiation”. Economists would describe it more simply as the moment when a monopoly provider (the Catholic church) was broken up, leading to an increase in consumer choice (Protestantism) and the price of services declining (indulgences were out).

A greater variety of suppliers started to offer road-maps to heaven. Henry VIII swapped his old service provider, Catholicism, for the new one—which was not only cheaper, but also allowed him to divorce a troublesome wife. There were, admittedly, some bumps: the pope was not pleased, and the habit of burning picky customers at the stake dented consumer confidence. But overall, the Reformation enabled people and their rulers to “get a better bargain”, says Davide Cantoni, a professor at Ludwig Maximilian University of Munich.

Ask a believer why they believe in their particular deity, and they will tend to talk of religious truth. Professor Seabright offers another explanation. The two most popular religious “brands” (Christianity and Islam) have, he writes, replaced smaller local religions in much the same way that Walmart, Lidl and Tesco have replaced smaller local shops.

These brands have honed the international distribution of their product: the Catholic church, like McDonald’s, offers a striking uniformity of service, whether you are in the Vatican or Venezuela. They have the resources to compete for customers in ways that smaller, less well-financed, local gods cannot. Baal, it seems, died out not because—as the Bible has it—he was a false god but because his franchise failed.

Popular works have tackled the idea of religions as businesses before. In the 1960s Tom Lehrer, an American satirist, observed that if Catholics “really want to sell the product” they should improve their music: his solution was “The Vatican Rag”, which contained such lines as “Two-four-six-eight / time to transubstantiate”. Incensed Catholics declared it blasphemous.

“The Divine Economy” is more tactful than Mr Lehrer—though not quite as much fun. The book’s scope is big. So too, alas, are many of the words. Sentences such as “Probabilistic models of cognition assume that human cognition can be explained in terms of a rational Bayesian framework” leave the reader wishing for lines that are, like those in “The Vatican Rag”, a little snappier, and his idea that religions are “platforms” is at times more confusing than clarifying.

An obvious riposte to all this religious analysis is: who cares? It is 2024, not 1524. God, as Friedrich Nietzsche stated, is dead. But such a sweeping judgment is misplaced and wrong. The West may be less Christian—but the rest of the world is not. Between 1900 and 2020, the proportion of Africans who are Christian rose from under 9% to almost half; the proportion who are Muslim rose from around a third to over 40%.

Even in secular countries, faith remains powerful. In America in 2022, Roe v Wade was overturned due, in part, to decades of campaigning by evangelicals and Catholics. Non-believers dabble too. Jordan Peterson, a Canadian author, performs to stadiums with a talk titled “We Who Wrestle With God” and garnishes his books with statements such as “Our consciousness participates in the speaking forth of Being.” God might wish He were dead when He hears such things. He is not.

Remove Profit from the Bottom Line

 

97% Indians believe in God: Brilliant Pew survey on religion, caste

 

Alice Roberts - Morals Without Religion: the Unholy Mrs Knight and the Hypocritical Humanist

മതങ്ങൾക്കും ദൈവങ്ങൾക്കുമുള്ള പ്രസക്തി എന്താണ്...? | What is the relevance of Religions and God?

Ballatha Pahayan

On Sabarimala - Why are rational, scientific women upset?

By Girish Menon

“I do not wish to join any club that will accept me as a member” quipped Groucho Marx once. I will pass on this wisdom to women of menstruating age whose efforts to enter Sabarimala have been stopped by their own sisters, male priests and political activists.

In essence the Indian Supreme Court has decided in favour of allowing all women to worship at Sabarimala as failing to do so could be interpreted as discriminatory and in violation of every Indian’s fundamental right to equality guaranteed by the constitution.

The recent violence is testimony to the failure of the Indian state as it could not ensure protection to those women who wished to worship at Sabarimala. This is a replay of Ayodhya 1992 when a mob destroyed the Babri Masjid in violation of court strictures.

I have read reports that those opposed to the Supreme Court verdict in the Sabarimala case have now filed an appeal with the Supreme Court. This is a welcome move and should have been the first step in their protests instead of physically stopping women from entering the temple.

In a democracy the legislature is superior to the courts. So it should have been up to the political activists to pass legislation that suits their political views. However, such legislation will always be of secondary status to the fundamental rights of every Indian which can only be curtailed under special circumstances, if at all.

Tradition

Tradition has been quoted as the main argument to defend the practices of Sabarimala. Leaders of most denominations use this argument to protest against demands for reforms. This argument gains most momentum because of the historical failure to pass a uniform civil code bill that applies to every Indian uniformly.

In the case of Hindus, The Paliyam Satyagraha in Chendamangalam in 1947-48 enabled a break with tradition as lower caste Hindus were hereafter allowed to enter temples. Thus tradition is only a convenient term to fight against reform and modernity.

Uniting all Hindus

The demographic changes in India along with news of rapidly growing Islam and Christianity in many parts of the world give momentum to the BJP argument that ‘Hinduism is in danger’. Under such circumstances can the BJP afford to alienate Hindu women who clamour for the right to worship at Sabarimala?

In the book The Global Minotaur the author Yanis Varoufakis defines the term aporia

–        that state of intense puzzlement  in which we find ourselves when our certainties fall to pieces ; when suddenly we get caught in an impasse, at a loss to explain what our eyes can see, our fingers can touch, our ears can hear. At those rare moments, as our reason valiantly struggles to fathom what the senses are reporting, our aporia humbles us and readies the prepared mind for previously unbearable truths.

For Indians the moment of aporia has arrived. Now maybe the best time to introduce the uniform civil code and ban religious conversions. Else the charge of India turning into a ‘Hindu Pakistan’ may become a self fulfilling prophecy.

On the other hand, why would modern, rational women with a scientific bent of mind and a claim that ‘God does not exist’ fight for rights to worship Ayyappa is something that I have found hard to understand.

What is your brand of atheism?

Arvind Sharma in The Wire.In

The modern world is nothing if not plural in the number of possible world views it offers in terms of religions, creeds and ideologies. The profusion can be quite perplexing, even bewildering. And atheism too is an important component of the cocktail.

The book under review – John Gray’s Seven Types of Atheism – acts like a ‘guide to the perplexed’ in the modern Western world by bestowing the same kind of critical attention to atheism as theologians do to theism, and historians of religion do to the world religions.

In doing so, it identifies seven types of atheism: (1) new atheism, or an atheism which is simply interested in discrediting religion; (2) ‘secular atheism’, better described as secular humanism, which seeks salvation of the world within the world through progress; (3) ‘scientific atheism’, which turns science into a religion – a category in which the author includes ‘evolutionary humanism, Mesmerism, dialectical materialism, and contemporary transhumanism’; (4) ‘political atheism’, a category in which fall what the author considers to be modern political religions such as Jacobinism, Communism, Nazism and contemporary evangelical liberalism; (5) ‘antitheistic atheism’ or misotheism, the kind of atheism characterized by hatred of God of such people as Marquis de Sade, Dostoevsky’s character Ivan Karamazov (in a famous novel) and William Empson; (6) ‘non-humanistic atheism’, of the kind associated with the positions of George Santayana and Joseph Conrad who rejected the idea of a creator God but did not go on to cultivate benevolence towards humanity, so characteristic of secular atheism; and (7) mystical atheism, associated with the names of Schopenhauer, Spinoza, and the Russian thinker Leo Shestov. The author states his position in relation to these seven types candidly; he is repelled (his word) by the first five but feels drawn to the last two.

The seminal insight of the book, in the Western context, is that according “contemporary atheism is a continuation of monotheism by other means”. The author returns to the point again and again so that this insight enables us to examine both religion and atheism in tandem. It is thus an admirable book on atheism in the Western world and is strewn with nuggets such as:

“Scientific inquiry answers a demand for explanation. The practice of religion expresses a need for meaning…”;

“The human mind is programmed for survival, not truth”;

“Science can never close the gap between fact and value”;

“The fundamental conflict in ethics is not between self-interest and general welfare but between general welfare and desires of the moment”;

“It is not only the assertion that ‘moral’ values must take precedence over all others that has been inherited from Christianity. So has the belief that all human beings must live by the same morality”;

“… beliefs that have depended on falsehood need not themselves be false”;
“Some values may be humanly universal – being tortured or persecuted is bad for all human beings. But universal values do not make a universal morality, for these values often conflict with each other”;

“Liberal societies are not templates of a universal political order but instances of a particular form of life. Yet liberals persist in imagining that only ignorance prevents their gospel from being accepted by all of humankind – a vision inherited from Christianity”;
“Causing others to suffer could produce an excitement far beyond any achieved through mere debauchery”;

“Prayer is no less natural than sex, virtue as much as vice”;

“Continuing progress is possible only in technology and the mechanical arts. Progress in this sense may well accelerate as the quality of civilisation declines”;

“Any prospect of a worthwhile life without illusions might itself be an illusion”;

“If Nietzsche shouted the death of God from the rooftops, Arthur Schopenhauer gave the Deity a quiet burial”;

“The liberated individual entered into a realm where the will is silent”;
“Human life… is purposeless striving… But from another point of view this aimless world is pure play”;

“If the human mind mirrors the cosmos, it may be because they are both fundamentally chaotic”; and so on. 

Its provocative ideas and brilliant summaries notwithstanding, the book is bound by a limitation; its scope is limited to the West. The author does touch on Buddhism and even Sankhya but only as they have implications for the West; he does not cover Asian ideas of atheism alongside the Western. Neither Confucianism nor Daoism are hung up on a creator god and thus seem to demand attention, if atheism is defined as “the idea of the absence of a creator-god”. Similarly, in Hindu theism, the relation between the universe and the ultimate reality is posited as ontological rather than cosmological.

The concept of atheism also needs to be refined further in relation to Indian religions. In this context it is best to speak of the nontheism of Buddhism (which denies a creator god but not gods as such), and the transtheism of Advaita Vedanta (which accepts a God-like reality but denies it the status of the ultimate reality). In fact, the discussion in this book is perhaps better understood if we invoke some other categories related to the idea of God, such as transcendence and immanence. God is understood as transcendent in the Abrahamic traditions. God no doubt creates the universe but also transcends it; in the Hindu traditions, god is considered both transcendent and immanent – God ‘creates’ the universe and transcends it but also pervades it, just as the number seven transcends the number five but also contains it.

The many atheisms described in the book are really cases of denying the transcendence of god as the ultimate reality and identifying ultimate reality with something immanent in the universe. This enables one to see the atheisms of the West in an even broader light than when described as crypto-monotheisms.

One may conclude the discussion of such a heavy topic on a lighter note. Could one not think of something which is best called ‘devout agnosticism’ as a solution to rampant atheism in the West, if atheism is perceived as a problem? Such would be the situation if one prayed to a God, whose existence had been bracketed by one.

Crying for help from such a God in an emergency, is like crying for help in a less dire situation in which one shouts for help without knowing whether there is any one within earshot. Even the communists in Kerala might have found this possibility useful if the torrential rains filled them with the ‘fear of God’.

Religion is not simply a set of beliefs. It is also a means of creating a sense of community

Kenan Malik in The Guardian

Abandon all hope, ye who enter here. So runs the inscription above the gates of hell in Dante’s Inferno. Through those gates walks Dante with his guide Virgil:

Now sighs, loud wailing, lamentation
Resounded through the starless air,
So that I too began to weep.
Unfamiliar tongues, horrendous accents,
Words of suffering, cries of rage, voices
Loud and faint, the sound of slapping hands…


Inferno is the first part, or canticle, of the Divine Comedy, Dante’s great triptych of journeys through hell, purgatory and heaven. Today, we read it as poetry, even if it is poetry that seems to have been touched by the divine. Seven hundred years ago, it was read as a glimpse of something far more real. Dante’s imaginative recreation of both the physical and the moral universe, and of the interlacing of the two, infused medieval culture and allowed Europeans to understand both their place in the physical architecture of the cosmos and their duties in the moral architecture of Christian society.

So far have we moved today from Dante’s reality that even the pope, if we are to believe the Italian journalist Eugenio Scalfari, no longer acknowledges the existence of hell. Scalfari asked Pope Francis where “bad souls” go after death. Hell, Francis supposedly replied, “doesn’t exist”. “Sinning souls” simply “disappear”.

The Vatican has condemned the article, published in La Repubblica, insisting that the pope was misquoted. Whatever the truth, the controversy nevertheless points up the dilemma in which religion finds itself in the modern world. Religious values are immensely flexible over time. Christian beliefs on many issues have changed enormously in the past two millennia. Yet an institution like the Catholic church can never be truly “modern”.

Christianity, like all monotheistic religions, views human desires and beliefs as unreliable guides to notions of good and bad. Values derive primarily from God, and the authority of the church rests on its claim to be able to interpret the Bible and God’s word. Were the church to modify its teaching to meet the wishes of its flock, the authority of the institution would inevitably weaken. But were it not to do so, a chasm would emerge between official teaching and actual practice. Dante’s hell may be difficult to believe in, but to jettison difficult beliefs is to question the need for religion itself.

A recent pan-European survey by Stephen Bullivant, professor of theology at St Mary’s University in London, showed that in a dozen countries, including Britain, a majority of young people are irreligious. And even those who identify as religious have attitudes increasingly like those of their irreligious neighbours.

A survey of the social attitudes of British believers published in 2013 by Linda Woodhead, professor of sociology of religion at Lancaster University, suggested that two thirds of Catholics accepted abortion of some kind. Half said that they are primarily guided by their own reason, intuition or feelings. Fewer than one in 10 sought guidance from the church or Bible.


Religion is not simply a set of beliefs. It is also a means of creating a sense of community

Meanwhile, Woodward observes,, a minority of believers have marched in the opposite direction. They possess an absolute belief in God, make moral decisions primarily on the basis of religious sources, and are deeply conservative on issues of social morality. The literalism of fundamentalist Muslims and evangelical Christians speaks to a yearning for the restoration of strong identities and moral lines. The sectarianism of fundamentalist religion is reflected also in the political sphere. Witness the rise of tribal politics and of social movements built around excluding the Other.

All this poses a challenge, not just for believers, but for non-believers, too. Religion is not simply a set of beliefs. It is also a means of creating a sense of community, identity and meaning. One reason for the growth of fundamentalism is that all these seem in short supply today. The world appears increasingly trapped between an atomised liberalism, on the one hand, and a sense of community created by fundamentalist religion or reactionary politics, on the other.

In his 1946 book Man’s Search for Meaning, the Austrian psychiatrist Viktor Frankl, who spent three years incarcerated in German concentration camps, meditates on that experience; a meditation on surviving hell.

“This is a profoundly religious book,” suggested the rabbi Howard Kushner in the foreword to the second edition. Frankl’s faith is, however, very different to that embodied in religion. It is a hymn not to a transcendent deity but to the human spirit that, through its own efforts, can transcend the immediacy of its being in the world. Humans, he suggests, find themselves only through creating meaning in the world. Meaning is not something to be discovered through God. It is something that humans create. “Man is ultimately self-determining,” Frankl wrote. “Man does not simply exist but always decides what his existence will be.”

Today, it is that very capacity to “decide what our existence will be” that seems to have ebbed away. For all the material improvements in the world, life feels more precarious for millions of people. They seem to have less control in shaping the direction of their world.

Liberals often laud the Enlightenment as the moment when faith was replaced by reason. The new moral vision was, however, also rooted in faith, though of a different kind – faith that humans were capable of acting rationally and morally without guidance from beyond. It was that faith upon which Frankl drew. It was expressed not just through science and technology but also through politics that helped overthrow tyranny and bring about democracy. That faith, too, has eroded, as have the movements in which it was embodied.

Religion once helped provide meaning and identity through sublimating human agency to God’s will. Not only is it less capable of doing so these days, but when it does so, it often takes sectarian or bigoted forms. Equally, as the optimism that once suffused the humanist impulse has ebbed away, politics, too, is less capable of providing a means through which people can express agency. The politics that today seeks to do this is also often sectarian or bigoted.

“God is dead,” Nietzsche wrote, before adding: “Yet his shadow still looms.” That shadow is in reality our failure to create movements and institutions that can nurture a sense of meaning and belongingness and dignity. Disbelief in God carries little weight without also a faith in ourselves as human beings. Otherwise, we find ourselves in a different kind of hell.

The Brexit monomania built on blind faith

Tim Harford in The FT

For Christmas reading, the British political establishment might pick up something by William Golding, winner of the Nobel Prize for literature in 1983. Lord of the Flies is his most famous work, with its grim suggestion that the line between innocent children and murderers is thin. For an insight into Brexit Britain’s current predicament after a week of chaos, however, I recommend The Spire.

The book is a study of monomania. Dean Jocelin has visions of adding to his cathedral a 400-foot steeple, an expression of human prayers reaching into the heavens. But the intensity of his ambition blinds him to his other duties and threatens both the cathedral and the community around it. As Jocelin himself admits, “at the moment of vision, the eyes see nothing”. 

It is impossible to miss the analogy. The UK is being driven by visionary enthusiasts for Brexit just as surely as Jocelin’s attendants had to bend to his will. Whether their visions are realistic is quite another question. Last summer David Davis, the man charged with delivering Brexit, predicted that the UK would be able to negotiate a free trade area “massively larger than the EU” within two years. That was 17 months ago. Whatever Mr Davis was gazing at back then, it wasn’t reality. 

Then there are those wretched experts, who tell Jocelin that his spire is impossible. The master builder, Roger Mason, confronts him with an inescapable dilemma: if the spire’s structure is too lightweight, the next storm will blow it down; a sturdier structure will warp the cathedral beneath it, or sink into the swamp. 

Jocelin berates him for lack of faith; the dean wants to have his cake and eat it. Nor can evidence dissuade him. When Mason digs into the cathedral’s non-existent foundations, showing Jocelin the soft earth writhing under the weight of the building, the zealot’s faith is strengthened. If the current cathedral stands on foundations of mud, isn’t that proof that miracles are possible? 

Brexit, of course, is not only possible but almost inevitable. But the promises that have been made cannot be fulfilled any more than Jocelin’s spire could safely be built. We cannot “have access” to the single market (that is, remain in it) while also ending freedom of movement; we cannot leave the customs union without introducing a customs border. The discovery of the week — surprising to nobody who has been paying attention — is that this customs border can be located on neither land nor sea. 

Jocelin ignores the experts. “I thought it would be simple,” he says. “I had to build in faith, against advice. That’s the only way.” And it proves all too easy to ignore those who might restrain him. One faithful priest, “Father Anonymous”, is too boring to notice. In another life, perhaps he would have been an economist. Others, Jocelin remarks sharply, would profit if the project was thwarted. It is true that sometimes the experts have an eye on their own finances. They may nonetheless be right. 

Admittedly, pure determination sometimes finds a way. Monomaniacs change the world, sometimes for the better. One recalls the description of Steve Jobs in his early years at Apple, generating a “reality distortion field” that could redefine what was possible by “sheer mental force”. 

Even The Spire was inspired not by folly, but by a triumph. For more than 15 years Golding was a teacher in the shadow of Salisbury Cathedral, whose 404-foot spire has been the tallest in the country for nearly five centuries. Perhaps long-forgotten experts once warned that it could never be built. 

Whether Brexit eventually turns into something worth admiring will be for future historians to judge. For now, Golding invites us to ponder the cost. Jocelin’s ambition requires an army of builders to deliver it; that army murders an innocent person. 

“Let it be so,” says Jocelin to the heavens. “Cost what you like.” 

The project takes a toll in ways that blinkered Jocelin did not consider and takes too long to notice. Letters from allies go unanswered. Urgent business is postponed. The cathedral starts to die; the congregation leaves. 

Observers of British politics will not find the parallel hard to discern: the centre ground has been hollowed out, the economy is faltering, respect for basic norms of truth-telling are in tatters, and the union itself is under strain. 

Jocelin slowly realises the toll his project is taking on those around him, but since he is doing the work of God, any price must be worth paying. British politicians obey the will not of God, but of the British people as expressed in a referendum. It seems to amount to the same thing. 

In the end, Jocelin is stripped of his job and his dignity. The long-predicted storm comes. Reality asserts itself. The vision, the visionary and the spire itself crack under the strain. 

“I thought I was doing a great work,” Jocelin confesses. “And all I was doing was bringing ruin and breeding hate.” 

And yet the spire does not fall. That is where Golding leaves us: the project cannot go on, but it cannot be undone. Disaster hangs in the air. “Has it fallen yet?” asks the stricken Jocelin. Not yet.

On Militant Atheism - Why the Soviet attempt to stamp out religion failed

Giles Fraser in The Guardian



The Russian revolution had started earlier in February. The tsar had already abdicated. And a provisional bourgeois government had begun to establish itself. But it was the occupation of government buildings in Petrograd, on 25 October 1917, by the Red Guards of the Bolsheviks that marks the beginning of the Communist era proper. And it was from this date that an experiment wholly unprecedented in world history began: the systematic, state-sponsored attempt to eliminate religion. “Militant atheism is not merely incidental or marginal to Communist policy. It is not a side effect, but the central pivot,” wrote Aleksandr Solzhenitsyn. Lenin compared religion to venereal disease.

Within just weeks of the October revolution, the People’s Commissariat for Enlightenment was established to remove all references to religion from school curriculums. In the years that followed, churches and monasteries were destroyed or turned into public toilets. Their land and property was appropriated. Thousands of bishops, monks and clergy were systematically murdered by the security services. Specialist propaganda units were formed, like the League of the Godless. Christian intellectuals were rounded up and sent to camps.

The Soviets had originally believed that when the church had been deprived of its power, religion would quickly wither away. When this did not happen, they redoubled their efforts. In Stalin’s purges of 1936 and 1937 tens of thousands of clergy were rounded up and shot. Under Khrushchev it became illegal to teach religion to your own children. From 1917 to the perestroika period of the 1980s, the more religion persisted, the more the Soviets would seek new and inventive ways to eradicate it. Today the Russian Orthodox churches are packed full. Once the grip of oppression had been released, the faithful returned to church in their millions.

The Soviet experiment manifestly failed. If you want to know why it failed, you could do no better than go along to the British Museum in London next week when the Living with Gods exhibition opens. In collaboration with a BBC Radio 4 series, this exhibition describes some of the myriad ways in which faith expresses itself, using religious objects to examine how people believe rather than what they believe. The first sentence of explanation provided by the British Museum is very telling: “The practice and experience of beliefs are natural to all people.” From prayer flags to a Leeds United kippah, from water jugs to processional chariots, this exhibition tells the story of humanity’s innate and passionate desire to make sense of the world beyond the strictly empirical.

Jill Cook, the exhibition’s curator, remembers going into pre-glasnost churches like Kazan Cathedral in St Petersburg, which had been converted into a museum of atheism. One of the items she has included in the exhibition is a 1989 velvet and silk embroidered image of Christ, for the back of a cope. The person who made this image had no other vestments to work from – they had all been destroyed – other than those she had seen lampooning Christianity in the museum of atheism. What had been a piss-take has been repurposed into a devotional object. Services resumed in Kazan Cathedral in 1992.

The penultimate image of the exhibition is a 1975 poster of a cheeky-looking cosmonaut walking around in space and declaring: “There is no god.” Below him, on Earth, a church is falling over. This was from the period of so-called scientific atheism.

 A poster showing a cosmonaut walking in space and saying: ‘There is no god.’ By Vladimir Menshikow, 1975. Photograph: British Museum

But there is one last exhibit to go. Round the corner, a glass case contains small model boats with burnt matchsticks in them representing people huddled together. And two tiny shirts that had been used as shrouds for drowned children. At the side of them is a small cross, made from the wood of a ship that was wrecked off the Italian island of Lampedusa on 11 October 2013. The ship contained Somali and Eritrean Christian refugees, fleeing poverty and persecution. Francesco Tuccio, the local Lampedusa carpenter, desperately wanted to do something for them, in whatever way he could. So he did all he knew and made them a cross. Just like a famous carpenter before him, I suppose. And what this exhibition demonstrates is that nothing – not decades of propaganda nor state-sponsored terror – will be able to quash that instinct from human life.

Mark Steel Solution to Religion

Assumptions of Modern Science

by Girish Menon

Modern science is founded on the belief in the Genesis, that nature was created by a law-giving God and so we must be governed by "laws of nature".

Equally important was the belief that human beings are made in the image of God and, as a consequence, can understand these "laws of nature".

What do scientists have to say to that?

I say all scientists are therefore Judeo-Christian in their beliefs.

Rediscovering God with Rupert Sheldrake

Rediscovering God by Rupert Sheldrake

Also watch
The Science Delusion by Rupert Sheldrake

Rupert Sheldrake - The Science Delusion: Why Materialism is not the Answer

Vicars are employed by God not the Church, says UK court in landmark ruling

Helen Carter in The Independent

A vicar who lost a four-year battle over his right to claim for unfair dismissal has cleared up one question – vicars are not employed by the Church, but called by God.

The Rev Mark Sharpe claimed he was forced out of his role in the Church of England parish of Teme Valley South, in the Diocese of Worcestershire, when locals began a hate campaign against him. He said his dog was poisoned, his car tyres slashed and his mail was tampered with. Mr Sharpe moved to the area with his wife and four children to take up the parish post in 2005, but stepped down four years later, saying he had developed health problems as a result of harassment.

He took his case for unfair dismissal to court, claiming that Church and the Bishop of Worcester should have warned him about the problems the parish was facing, and offered more support in the job. The union Unite backed his case, calling for a landmark legal decision which would see faith leaders “finally awarded basic employment rights”. 

But Court of Appeal judges disagreed. Lady Justice Arden, Lord Justice David and Lord Justice Lewison ruled that, as a man of the cloth, Mr Sharpe was “neither a party to a contract of employment, not a worker” and therefore could not claim for unfair dismissal.

The Rt Rev John Inge, the Bishop of Worcester, said he was “delighted” with the decision to recognise that faith leaders served a divine boss, rather than one of the flesh.

“To become employees, clergy would lose the freedoms which are at the heart of the Church’s ministry and this is not something that they want to give up,” he said. “It is regrettable that Unite fails to understand the context in which parish clergy exercise their ministry whilst the Church seeks to uphold the freedoms enjoyed by its clergy.”

It is not the first time Mr Sharpe has taken legal action against employers. He previously lodged a successful case against the Ministry of Defence after being exposed to hardcore pornography while acting as a chaplain to servicemen travelling on warships.

The Navy admitted sexual harassment but denied discrimination on grounds of religious affiliation.

Can Sufism save Sind?

Suleman Akhtar in The Dawn

Sindh is under attack. The land of Shah Latif bleeds again. The seven queens of Shah Latif’s Shah Jo Risalo – Marui, Sassui, Noori, Sorath, Lilan, Sohni, and Momal – have put on black cloaks and they mourn. The troubles and tribulations are not new for the queens.

After the sack of Delhi, Nadir Shah (Shah of Iran), invaded Sindh and imprisoned the then Sindhi ruler Noor Mohammad Kalhoro in Umarkot fort. Shah Latif captured it in the yearning of Marui for her beloved land when she was locked up in the same Umarkot fort.

If looking to my native land
with longing I expire;
My body carry home, that I
may rest in desert-stand;
My bones if Malir reach, at end,
though dead, I'll live again.
(Sur Marui, XXVIII, Shah Jo Risalo)

The attack on the central Imambargah in Shikarpur is as ominous in many ways as it is horrendous and tragic.

The Sufi ethos of Sindh has long been cherished as the panacea for burgeoning extremism in Pakistan. Sufism has been projected lately as an effective alternative to rising fundamentalism in Muslim societies not only by the Pakistani liberal intelligentsia but also by some Western think-tanks and NGOs.

But the question is, how effective as an ideology can Sufism be in its role in contemporary societies?

To begin with, Sufism is not a monolithic ideology.

There are several strains within Sufism that are in total opposition to each other, thus culminating into totally opposite worldviews. The most important of them is chasm between Wahdat al-Wajud (unity of existence) and Wahdat al-Shahud (unity of phenomenon).

The former professes that there is only One real being not separated from His creation, and thus God runs through everything. While Wahdat al-Shahud holds that God is separated from His creation.

 While the distinction between the two might seem purely polemical, it actually leads to two entirely opposite logical conclusions.

Wahdat al-Wajud sees God running through everything. Thus apparent differences between different religions and school of thoughts vanish at once. In diversity, there lies a unity thus paving way to acceptance of any creed, irrespective of its religious foundations.

Ibn al-Arbi was the first to lay the theoretical foundations of Wahdat al-Wajud and introduce it to the Muslim world.

On the other hand, the Wahdat al-Shahud school of thought was developed and propagated by Sheikh Ahmad Sirhindi, who rose to counter the secular excesses of Akbar. He pronounced Ibn al-Arbi as Kafir and went on deconstructing what he deemed as heresies.

Wahdat al-Shahud in its sociopolitical context leads to separation and confrontation. The staunch anti-Hindu and anti-Shia views of Ahmed Sirhindi are just a logical consequence of this school of thought. Ahmed Sirhindi is one of the few Sufis mentioned in Pakistani textbooks.

Historically, Sufis in today’s Pakistan have belonged to four Sufi orders: Qadriah, Chishtiah, Suharwardiah, and Naqshbandiah.

It is also interesting to note that not all of these Sufi orders have been historically anti-establishment.

While Sufis who belonged to the Chishtiah and Qadriah orders always kept a distance from emperors in Delhi and kept voicing for the people, the Suharwardia order has always been close to the power centres. Bahauddin Zikria of the Suharwardiah order enjoyed close relations with the Darbar and after that leaders of this order have always sided with the ruler (either Mughals or British) against the will of the people.

 Sufism in the subcontinent in general and Sindh in particular, emerged and evolved as a formidable opposition to the King and Mullah/Pundit nexus. Not only did it give voice to the voiceless victims of religious fanaticism, but also challenged the established political order.

To quote Marx it was ‘the soul of soulless conditions’.

A case-in-point is Shah Inayat of Jhok Sharif, who led a popular peasant revolt in Sindh and was executed afterwards. Shah Latif wrote a nameless eulogy of Shah Inayat in Shah Jo Risalo.

However, the socio-political conditions that gave rise to Sufism in the subcontinent are not present anymore. The resurrection of Sufism as a potent resistance ideology is difficult if not impossible. Sufis emerged from ashes of civilizational mysticism, independent of organised religion and political powers.

Today, however, the so-called centres of Sufism known as Khanqahs are an integral part of both the contemporary political elite and the all-powerful clergy. On intellectual front self-proclaimed proponents of contemporary Sufism – Qudratullah Shahab, Ashfaq Ahmad, Mumtaz Mufti, et al – have been a part of state apparatus and ideology in one form or another.

Sufism is necessarily a humanist and universal ideology. It is next to impossible to confine it to the boundaries of modern nation states and ideological states in particular, which thrive on an exclusivist ideology.

Mansoor al-Hallaj travelled extensively throughout Sindh. His famous proclamation Ana ‘al Haq (I am the truth) is an echo of Aham Brahmasmi (I am the infinite reality) of the Upanishads. There are striking similarities between the Hindu Advaita and Muslim Wahdat al-Wajud. These ideologies complement each other and lose their essence in isolation.

Punjab has been a centre of The Bhakti Movement – one of the most humanist spiritual movements that ever happened on this side of Suez – but all the humanist teachings of the movement could not avert the genocide of millions of Punjabis during the tragic events of the Partition.

The most time-tested peace ideology of Buddhism could not keep the Buddhists from killing Muslims in Burma.

Such are the cruel realities of modern times that can overshadow the viability of any spiritual movement.

Sufism in Sindh exists today as a way of life and not an ideology.

It is an inseparable part of how people live their daily lives. In Pakistan, however, to live a daily life has come to be an act of resistance itself.

Sindh bleeds today and mourns for its people and culture that are under attack. Bhit Shah reverberates with an aggrieved but helpless voice:

O brother dyer! Dye my clothes black,
I mourn for those who never did return.
(Sur Kedaro, III, Shah Jo Risalo)

Best quotations from The Simpsons

1. “Marriage is like a coffin and each kid is another nail”

2. “It takes two to lie: one to lie and one to listen”

3.  Bart: "Grandpa, why don't you tell a story?"
     Lisa: "Yeah Grandpa, you lived a long and interesting life."
     Grandpa: "That's a lie and you know it"

4. Marge: "Homer, is this the way you pictured married life?"

    Homer: "Yeah, pretty much, except we drove round in a van solving mysteries"

5. Homer: "We're proud of you, Boy.

    Bart: "Thanks Dad. Part of this d-minus belongs to God"

6. "Life is just one crushing defeat after another until you just wish Flanders was dead"

7. "You tried your best and you failed miserably. The lesson is: Never try”

8. “If you pray to the wrong god, you might just make the right one madder and madder”

9. "When I look at people I don't see colours; I just see crackpot religions"

10 "Weaseling out of things is important to learn. It’s what separates us from the animals         … except the weasel"

11 Marge: "It's Patty who chose a life of celibacy. Selma had celibacy thrust upon her"

12 Vendor: "Hot dogs, get your hot dogs!"

    Homer: "I'll take one"
    Marge: "What, do you follow my husband around to sell him hot dogs?"
    Vendor: "Lady, he's putting my kids through college."

13 "How is education supposed to make me feel smarter? Besides, every time I learn something new, it pushes some old stuff out of my brain. Remember when I took that home winemaking course, and I forgot how to drive?"

14 "Lisa, you've got the brains and talent to go as far as you want, and when you do I'll be right there to borrow money.”

15 “I'm not normally a praying man, but if you're up there, please save me, Superman!”

16 “Son, if you really want something in this life, you have to work for it. Now quiet! They're about to announce the lottery numbers.”

17 “What’s the point of going out? We’re just gonna wind up back home anyway.”

18 "Cheating is the gift man gives himself."

19 "Books are useless! I only ever read one book, To Kill A Mockingbird, and it gave me absolutely no insight on how to kill mockingbirds!"

20 "It's not easy to juggle a pregnant wife and a troubled child, but somehow I managed to fit in eight hours of TV a day."

21 "To alcohol! The cause of, and solution to, all of life's problems."

22 "Oh, loneliness and cheeseburgers are a dangerous mix."

23  Moe: "Homer, lighten up! You're making Happy Hour bitterly ironic."

24 "I don't get mad, I get stabby"

25 "I've been called ugly, pug ugly, fugly, pug fugly, but never ugly ugly."

26 "There's only one fat guy that brings us presents and his name ain't Santa".

      Bart Simpson, son of Father Homer Christmas.

27 "Last night's Itchy & Scratchy was, without a doubt, the worst episode ever. Rest assured I was on the internet within minutes registering my disgust throughout the world."

28 "When will I learn? The answers to life’s problems aren’t at the bottom of a bottle, they’re on TV!"

 

Pope Francis declares evolution and Big Bang theory are right and God isn’t ‘a magician with a magic wand’

Adam Withnall,The Independent 

The theories of evolution and the Big Bang are real and God is not "a magician with a magic wand," Pope Francis has declared.

----Also watch

The Science Delusion

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Speaking at the Pontifical Academy of Sciences, the pope made comments which experts said put an end to the "pseudo theories" of creationism and intelligent design that some argue were encouraged by his predecessor, Benedict XVI.

Francis explained that both scientific theories were not incompatible with the existence of a creator — arguing instead that they "require it".

"When we read about Creation in Genesis, we run the risk of imagining God was a magician, with a magic wand able to do everything. But that is not so," Francis said.

He added: "He created human beings and let them develop according to the internal laws that he gave to each one so they would reach their fulfilment.

"The Big Bang, which today we hold to be the origin of the world, does not contradict the intervention of the divine creator but, rather, requires it.

"Evolution in nature is not inconsistent with the notion of creation, because evolution requires the creation of beings that evolve."

The Catholic Church has long had a reputation for being antiscience — most famously when Galileo faced the inquisition and was forced to retract his "heretic" theory that Earth revolved around Sun.

"Pope Endorses Evolution". And embodies it, too.

— God (@TheTweetOfGod) October 28, 2014

An artist's concept of evolution of man. (Getty Images photo)

But Pope Francis's comments were more in keeping with the progressive work of Pope Pius XII, who opened the door to the idea of evolution and actively welcomed the Big Bang theory. In 1996, John Paul II went further and suggested evolution was "more than a hypothesis" and "effectively proven fact".

Yet more recently, Benedict XVI and his close advisers have apparently endorsed the idea that intelligent design underpins evolution — the idea that natural selection on its own is insufficient to explain the complexity of the world. In 2005, his close associate Cardinal Schoenborn wrote an article saying "evolution in the sense of common ancestry might be true, but evolution in the neo-Darwinian sense — an unguided, unplanned process — is not".

Giovanni Bignami, a professor and president of Italy's National Institute for Astrophysics, told the Italian news agency Adnkronos: "The pope's statement is significant. We are the direct descendants from the Big Bang that created the universe. Evolution came from creation."


This Nasa illustration shows how astronomers believe the universe developed from the 'Big Bang' 13.7 billion years ago to today. They know very little about the Dark Ages from 380,000 to about 800 million years after the Big Bang, but are trying to find out. (Via Getty Images)

Giulio Giorello, professor of the philosophy of science at Milan's University degli Studi, told reporters that he believed Francis was "trying to reduce the emotion of dispute or presumed disputes" with science.

Despite the huge gulf in theological stance between his tenure and that of his predecessor, Francis praised Benedict XVI as he unveiled a bronze bust of him at the academy's headquarters in the Vatican Gardens.

"No one could ever say of him that study and science made him and his love for God and his neighbour wither," Francis said, according to a translation by Catholic News Service.

"On the contrary, knowledge, wisdom and prayer enlarged his heart and his spirit. Let us thank God for the gift that he gave the church and the world with the existence and the pontificate of Pope Benedict."


The Catholic Church has long had a reputation for being antiscience — most famously when Galileo faced the inquisition and was forced to retract his "heretic" theory that the Earth revolved around the Sun. (Getty Images photo)