Regrettably, the international media has been far more diligent in publicizing the abuses rather than the condemnations. In particular, we need to highlight where religions show respect for other communities and traditions, and have repudiated the extremist mindset.
It has developed networks of collaboration throughout the region, training religious leaders in dialogue and social media skills. The need to highlight inter-religious cooperation is of the greatest relevance in territorial conflicts that involve identities rooted in religious traditions.
Why Do We Have Religion Anyway?
The Israeli-Palestinian conflict is a particular case in point. Those who have tried to resolve this conflict in the past have avoided religion and its representatives as much as possible. Perhaps this is understandable. But the idea that by avoiding religion one is more able to achieve a resolution is a fallacy.
Why Christianity is NOT a Religion | Philippians1v21
Failure to engage the peace-seeking religious mainstream only plays into the hands of extremists who wish precisely to transform this territorial conflict into a religious one. The photo of this gathering was worth more than a thousand words, affirming a recognition that religion must be part of the solution to the conflict.
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What is “Organized Religion”?
Religion is widely blamed for much of the violence in our world, both today and in the past. When religions come together.
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License and Republishing. The organization is centrally opposed to liberal feminism, and has been since its founding. Smith offers a nuanced discussion of religious and political diversity among American Protestants. This analytical gap stands out in a study that otherwise deftly balances empathy and criticism.
6 reasons religion may do more harm than good
Smith rightly notes that both popular and scholarly interpretations of the Christian Right in the United States often situate this movement as uniquely absolutist, argumentative, and even illogical. Smith argues that the Religious Right is not especially absolutist, although conservative Christians often portray their values as unchanging and rooted in tradition. Tracing the history of conservative Christian activism through the twentieth century, Smith demonstrates that the priorities and positions of Religious Right organizations have shifted along with the dominant culture just as in any other political movement.
In her final chapter, Smith broadens her scope beyond CWA in order to make a compelling case for applying the framework of chaos rhetoric not only in analyzing the language of the Religious Right, but also in considering arguments from across the political spectrum. Indeed, what makes this book so valuable is not just that it offers an insightful analysis of an important national organization.