References Almond Gabriel A. Fundamentalisms Comprehended, Marty Martin E. Genus and Species, in:
Share via Email A gathering of evangelical Christians in Washington. Sponsored by the Southern Poverty Law Center as part of their Teaching Tolerance division, it arose out of a broad effort to tackle the problems of bullying in the schools and bigotry in society — and it appears to have been effective in breaking down stereotypes and reducing prejudice.
Over 2, schools nationwide now participate in the program, which is set to take place this year on 30 October. You can argue about how permanent its effects are, or whether other approaches might be better, but the idea of making new friends in the lunchroom seems utterly benign.
Wrong, as it turns out — at least, according to the American Family Association, a radical rightwing evangelical policy group. Mix It Up at Lunch Day is, in fact, part of "a nationwide push to promote the homosexual lifestyle in public schools", according to the AFA literature.
The Southern Poverty Law Center, which has fought for civil rights causes since its founding inconceived and promoted Mix It Up at Lunch as part of their Teaching Tolerance program.
He evidently hates Muslims, too, having recently opined that "allowing a mosque to be built in town is fundamentally no different than granting a building permit to a KKK cultural center". Funny word games aside, the SPLC is right. It is, by now, well known that the AFA and the kind of interests they represent spread conspiratorial falsehoods about the LGBT community, placing blame for a wide variety of social ills on a "gay agenda".
They also seem to support a certain type of bullying and bigotry in public schools — the faith-based kind — and believe there should be more of it.
One example comes from an AFA cultural ally: Gateways advocates a "Biblical approach to tolerance", which apparently consists of intolerant attitudes toward what the ADF and Gateways call "pro-homosexual education" and "the gay activist agenda".
The big question, the one that keeps coming back in every one of these skirmishes in the culture wars, is: Consider Mix it Up at Lunch Day from the perspective of the almost limitless other conceptions of the Christian religion that are out there.
You could, for example, construe it as an exercise in "loving thy neighbor". You could quote the gospel of John that "God is love. So why does the form of religion that seeks to claim the term "Christian" in the political realm have to focus so relentlessly on a "gay conspiracy" — not to mention sexually active singles and the purely evil Muslims?
Most religious Americans want to mix it up at lunch! They want to make friends across party lines, and they want to help people who are less fortunate.
Earlier this year, in response to the Ryan budget, the United States Conference of Catholic Bishops joined other Christian leaders in insisting that a "circle of protection" be drawn around "essential programs that serve poor and vulnerable people".
So why is it that the so-called "values voters" are urged to vote against the politician who supports choice, not the politician who wants to shred that "circle of protection" for the poor and vulnerable?
Why is it that when politicians want to demonstrate just how religiously righteous they are, they talk about banning same-sex marriage and making contraceptives hard to get, instead of showing what they have done to protect the weak?
There is an obvious answer, and it is, in a sense, staring you in the face every time you watch a political debate or read about the latest antics of Focus on the Family and the AFA. The kind of religion that succeeds in politics tends to focus on the divisive element of religion. If you want to use religion to advance a partisan political agenda, the main objective you use it for is to divide people between us and them, between the in-group and the out-group, the believers and the infidels.
The result is a reduction of religion to a small handful of wedge issues. According to the religious leaders and policy organizations urging Americans to vote with their "Biblical values", to be Christian now means to support one or, at most, a small handful of policy positions.
And it means voting for the Republican party. This type of rhetoric is also championed by a segment of Jewish conservatives. When religion is thus reduced to a single policy decision and support for a political party, it becomes shrill and bigoted.
This abuse of religion for political purposes has been tremendously damaging for American politics. But it is worth pointing out that it has been destructive of religion, too.
According to another poll this month, this one by the Pew Research Centerrecord numbers of Americans are now reporting that they have no particular religious affiliation.
Perhaps that is because, right now, the God of hate seems to be shouting louder than the God of love.At the siege of Vienna in Islam seemed poised to overrun Christian Europe. We are in a new phase of a very old war.
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Founded in , Princeton University Press is an independent publisher with close connections, both formal and informal, to Princeton University. Christian fundamentalism began in the late 19th and early 20th centuries among British and American Protestants Christian Voice throughout the s and Falwell's Moral Majority in the s, the Christian Right began to have a major impact on American politics. In the s and s. Preface. Ships made globalization possible, and play an essential role in our high standard of living, carrying 90% of global goods traded. But the need for a new, .
Harold Wilensky put it baldly and succinctly: "Economic growth is the ultimate cause of welfare state development." Harold Wilensky, The Welfare State and Equality (Berkeley: University of California Press, ), p.
2. Thus, Flora and Alber find no correlation between levels of industrialization and social insurance programs of 12 European nations between the s and the s. Left-wing politics supports social equality and egalitarianism, often in opposition to social hierarchy.
It typically involves a concern for those in society whom its adherents perceive as disadvantaged relative to others (prioritarianism) as well as a belief that there are unjustified inequalities that need to be reduced or abolished (by advocating for social justice).
Christian fundamentalism: Christian fundamentalism, movement in American Protestantism that arose in the late 19th century in reaction to theological modernism, which aimed to revise traditional Christian beliefs to accommodate new developments in the natural and social sciences, especially the theory of biological.
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