June 24 Insight: What's the deal with "Patron Saints?"

(June 24th 3-minute Weekly Insight from Spirituality U. at IPP)

First, a word about Saints in general.

The word "Saint" means "Holy." In the New Testament, the word Saint referred to anyone who believed in Jesus and followed his teachings. Very early in Christianity the meaning of the word changed dramatically.

Christian communities began to notice that some men and women lived lives of heroic virtue and felt that these individuals should be singled out as examples to be revered. They called these individuals Saints. These Holy people lived out the virtues of Faith, Hope, and Charity. Eventually, the Church created a process called "canonization" through which such extraordinary people could be recognized and honored by Catholics everywhere.

The idea of formal Sainthood is shared by Catholic, Orthodox and Anglican (Episcopal) Churches, but many Protestant denominations do not accept the concept.

A "Patron Saint" is regarded as a "heavenly advocate" for a hemisphere, continent, nation, city (or place), group, craft, cure for an illness, job or avocation.
The reason why certain Saints are Patrons for places or jobs or groups is sometimes easy to recognize. For example, St. Francis of Assisi, who loved animals, is universally recognized as the Patron Saint for critters. The role of his spiritual partner, St. Clare, may be harder to understand. She is the Patron Saint of television (really, I'm not joking).  Why? Because she had the ability to bi-locate (to be in two places at the same time).

When the process of photography arose in the 19th century, St. Veronica became its Patron because her veil miraculously captured the image of the face of Jesus after she wiped the sweat and blood from his brow. Franciscan Joseph of Cupertino is Patron of airline pilots and astronauts because he had the gift of levitation.

Our Lady of Guadalupe is the Patron of the Americas, Joan of Arc of Paris, Bridget of Europe. Thomas More is Patron of attorneys, Ambrose of bee keepers, and Gabriel of broadcasters.

Here are some other interesting Patron Saints:

Athletes: St. Sebastian
Barbers: St. Louis of France
Bodily ills: Our Lady of Lourdes
Booksellers: St. John of God
Brides (and grooms): St. Nicholas
Businessmen: St. Homobonus
Businesswomen: St. Margaret Clitherow
Charities: St. Vincent de Paul
Colleges: St. Thomas Aquinas
Comedians: St. Vitus
Computers (and the internet): St. Isidore of Seville
Desperate causes: St. Jude
Difficult marriages: St. Rita of Cascia
Disasters: St. Genevieve
Dogs: St. Roch
Ecology: St. Francis of Assisi
Food servers: St. Martha
Grandparents: Sts. Ann and Joachim
Greetings: St. Valentine
Headaches: St. Teresa of Avila
The Homeless: St. Benedict Joseph Labre
Immigrants: St. Frances Xavier Cabrini
Juvenile delinquents: St. Dominic Savio
Kidney disease: St. Benedict
Librarians: St. Jerome
Lost items: St. Anthony of Padua
Motorists: St. Frances of Rome
Mystics: St. John of the Cross
Orphans & abandoned children: St. Jerome Emillani
Police: St. Michael
Politicians and government workers: St. Thomas More
Race relations: St. Martin de Porres
Reconciliation: St. Vincent Ferrer
Social Justice: St. Joseph, Husband of Mary
Teachers: St. Gregory the Great
Writers: St. Francis de Sales


Here's a link to more information about Patron Saints:
http://www.americancatholic.org/Features/Saints/patrons.aspx

May 21 Insight: Can you name 4 1/2 Key Guidelines for Interfaith Dialogue?

Before we talk about guidelines for interfaith dialogue, let's take a moment to talk about the meaning of the word "dialogue" itself.

Dialogue isn't a conversation (which tends to be shallow in its content). And it certainly isn't a debate. It is a pathway for two people to engage in a deep exchange of information and opinions; its goal is to increase understanding in both participants.  And interfaith dialogue involves individuals from different religions, Christian denominations, or spiritual traditions.

Here are my four-and-a-half suggested guidelines for interfaith dialogue.

1. Easy does it. Don't dive into the deep end of the interfaith pool too quickly. It is probably not productive to begin your dialogue by confronting controversial or explosive issues such as caste systems, suicide bombings, or the Israeli/Palestinian Conflict. Start with a less painful, less anger-producing topic or two and work your way up to more difficult and important dialogue topics. Remember, you aren't limited to one dialogue. Plan a series of interfaith encounters.
   
   And pick a time and location for your initial dialogue that is comfortable and private, with minimal distractions. A faith-neutral space (library, coffee shop, park) is probably best. 
   
2. Listen. REALLY listen. Frequently, when we talk with someone, we aren't paying attention to he or she is saying. Instead, we are mentally preparing what we are going to say next. In interfaith dialogue, it is extremely important that we pay extremely careful attention to not only WHAT is being said, but HOW it is being said. Watch for significant body language. And, if you don't understand or aren't clear about what your dialogue partner is saying, respectfully ask that person for clarification.   
   
3. Don't hold back. Share openly and fully about your beliefs and practices. There is a tendency in dialogue to water things down to a meaningless common denominator that is sweet but not very honest. It is important that we celebrate what we have in common but also what makes each religion different and distinctive. We don't have to agree about everything. In fact it may be healthier for us to live with the tension of knowing and disagreeing with another.   
   
4. Strive to understand rather than convince. If you begin with the idea that your partner is wrong and needs to be straightened out, your dialogue will likely be a failure. Remember, a dialogue is not a debate. The purpose of this communication is to increase your understanding (and that of your partner) of ideas and practices that hold significance to each of you.

Oh, and let's not forget the "half" guideline. Know your own religious orspiritual tradition before you begin. The person with whom you are dialoguing is probably hungry for information about your basic beliefs and practices. If nothing else, 'Google" the name of your religious group or spirituality (including atheism and agnosticism) and see what turns up.  You might be surprised to discover some things you didn't know! Make notes. Memorize a few key points to share in your dialogue.    

For more information about dialogue visit:    

http://www.viewpointlearning.com/about-us/what-is-dialogue/

May 14 Insight: Find out why some South Asian women wear a dot between their eyebrows

That dot, about ¼ inch in diameter and often red in color, is called a bindi(pronounced bin-dee) and is worn for a number of reasons. The bindi is a facial adornment adopted by women around the world, though most particularly by Hindus (and sometimes by women of other religions) in India and other nearby countries.

It can be worn simply as a fashion statement, but this is not as common. It can also be adopted by Hindu women in parts of India as a sign that they are married. But the most significant use of the bindi is as a manifestation of spiritual practice.

The location of the bindi, above the nose and between the eyebrows, has significance for a couple of reasons. First, for practitioners in a variety of mystical religious traditions, the bindi is placed at the location of one of the seven chakras(pronounced Shah-kruhs). Chakras are seen as energy centers at key nerve locations in the body. Many who embrace the idea of chakras believe that if one of the seven becomes blocked, illness can follow. Thus, it is important to keep energy flowing through these nerve centers in order to keep us healthy.

The spot where the bindi is placed serves as the location of the sixth Chakra. The sixth is often referred to as the "Third Eye" chakra (more about the Third Eye in a moment). This chakra concerns issues related to intuition, imagination, wisdom, and the ability to make decisions.

But it is the idea of the "Third Eye" that may hold the most significance for Hindus. One of the primary concerns of Hinduism is finding a way to make a direct connection with the transcendent (as opposed to the concern with good and evil that is central to many Western religions). Hindus believe that there are many paths to follow  in making a strong connection with God. One such path is the pursuit of wisdom.

And the place between the eyebrows where the bindi is placed has been recognized by Hindus as the seat of concealed wisdom. It is a focal point where all of our experience is gathered in total concentration.

According to one web site about Hinduism, the red mark on the forehead is said to retain energy in the human body and control the various levels of concentration. Some see this spot as the central point of creation itself-symbolizing auspiciousness and good fortune. The spot is often associated with the sacred utterance, "Om." Activation of the seat of wisdom can lead the person wearing the bindi to overcome egotism and the idea of the self as a separate entity in the universe.

The color red signifies honor, love, and prosperity. In creating a bindi, the wearer dips a fingertip in vermilion powder and, with skillful application, makes a nearly perfect red circle. And, even though the bindi is usually made of red powder, bindi's can be created using faux jewels (or real precious stones) affixed to the forehead.

For more information about Bindis, visit:

http://hinduism.about.com/od/bindis/a/bindi.htm

May 7 Insight: What is the fastest growing religious group in the U.S.? (You might be Surprised!)

What is the fastest growing religious group in the U.S.? (You might be Surprised!)

(The 3-Minute Weekly Insight from Spirituality U.)

What is the fastest growing group? The Pentecostals? No. The Southern Baptists? No, (but good guess). Actually the fastest growing religious group is the “Nones;” (not “Nuns” but “Nones,”people who are not affiliated with any religion.

A Pew Research report issued in the fall of 2012 showed that in the previous five years the ranks of the religiously unaffiliated had grown from 15% of the US population to just under 20%.  That increase reflects the dramatic speeding up of a trend that began in the 1970’s when church membership peaked and the number of people who don’t have a formal religion began to rise.

The 46 million Nones now include 13 million self-described atheists and agnostics and 33 million people who have no formal religion at all. And the rise in the Nones has been accompanied by a drop in membership at most mainstream Christian denominations. In the 70’s and 80’s more than 60% of Americans reported that they were Protestants. The Protestant share of the population began sinking in the 1990’s. By 2000 that number had sunk to 54%, and today—for the first time ever—less than half of the US population is Protestant. Membership in the Roman Catholic Church has held steady, perhaps because of the immigration of large numbers of Catholics from Latin America.

But the drop in memberships and affiliation isn’t limited to Christians. Most major religions in the US are experiencing similar downward trends.

Why are people leaving religion? According to the Pew report the unaffiliated aren’t searching for a religion that would be right for them. “Overwhelmingly, they think that religious organizations are too concerned with money and power, too focused on rules and too involved in politics.”

Two aspects of the Nones are particularly interesting: their racial makeup, and the age of the unaffiliated population.

The drop in membership and affiliation is not happening in religions associated with people of color, particularly African Americans and Hispanics. Their participation in religion has held steady.

Regarding age, the Pew report states that the rise of the Nones is driven largely by what it refers to as “generational replacement, the gradual supplanting of older generations by newer ones.” One-third of adults under the age of 30 have no religious affiliation, compared to just nine percent of those over 65.

Still, for supporters of religious membership, there is good news to accompany the bad.  Many of the unaffiliated still see themselves as religious or spiritual in some way. Two-thirds believe in God; more than half feel a deep connection with the earth and nature; twenty percent even say they pray every day. Not surprisingly, one third of the Nones describe themselves as spiritual but not religious.  Moreover, the number of people who say that religion is a very important part of their lives has remained unchanged at 58%! And, oddly, even though they are moving away from organized religion, the majority of Nones believe that churches and other religious organizations strengthen community bonds and help the poor.

For more information about "The Nones" visit:

http://www.pewforum.org/2012/10/09/nones-on-the-rise/

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April 29 Tip: Find Out How “Liberation Theology” is Shifting the Focus of Religion

Find Out How “Liberation Theology” is Shifting the Focus of Religion

(The 3-Minute Weekly Insight from Spirituality U.)

Liberation Theology is a spiritual movement that is shifting the focus of religious work from the hereafter to the “here and now.” It is a political/spiritual movement that began in the Catholic Church in Latin America in the 1950s and 1960s. It now plays an important role in a variety of religious endeavors related to human rights.

Although Liberation Theology began within Roman Catholicism, it quickly spread to Protestant denominations, and was adopted by activists in other parts of the world and in other religions, notably in Northern Ireland and the Palestinian Territories of the Holy Land.

The term Liberation Theology was coined by the Peruvian Catholic priest Gustavo Gutierrez, a leading figure in the movement who also wrote one of its most influential books: A Theology of Liberation.

According to Theopedia, Liberation Theology is a school of thought that explores the relationship between Christian teaching and political activism, especially in relation to such problems as poverty, social injustice, and human rights abuse. The birth of this movement marked a radical departure from religious practice that focused more on individual piety and the need to make sure that souls were going to heaven rather than hell.

Liberation Theology began in South and Central America in the context of grinding poverty and oppression that appeared to be fostered by a combination of business, military, and governmental structures. These structures had arisen after centuries of colonialism that enabled the rise of small but extremely powerful upper and upper-middle class societies in many nations in the Americas.

The key Liberation thinkers believed that the Church was either ignoring or, in fact, supporting structures and activities that were devastatin to the most vulnerable in Latin society.

Liberation Theologians suggested that the Church respond to this situation by adopting what Gutierrez termed, “a preferential option for the poor.” They saw this as a return to the original focus of the Church.

In practice, adopting the preferential option meant that priests and other church officials should live simple lifestyles and work to feed the hungry, take political action to ensure human rights, and speak out from the pulpit to oppose actions by governments which were turning a blind eye to the needs of the helpless and hopeless.

As grassroots organizations empowered under the banner of Liberation Theology began to grow and spread, there was violent pushback from governments and their militaries. Thousands of activists (including a number of priests) were disappeared, tortured and murdered. One of the most sensational crimes perpetrated during the pushback occurred in El Salvador in March of 1980 when Archbishop Oscar Romero was murdered at the altar while he was celebrating Mass.  Romero had begun his Church leadership as a theological conservative but underwent a conversion to Liberation Theology after witnessing murderous violence directed at his parishioners and the priests who served them.

Today, the roots of Liberation Theology can be observed at work in religion-based social justice movements in places as far away as Burma, Tibet and the Mediterranean area.

For more information about Liberation Theology visit:

http://en.wikipedia.org/wiki/Liberation_theology

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Find Out Why a “Fatwa” is Sometimes a Good Thing

(The 3-Minute Weekly Insight from Spirituality U.)

Hearing the word, “Fatwa” (pronounced fah-twah) can strike fear into the hearts of non-Muslims. That may be because of a famous event that happened in the 1980s. At that time the writer Salman Rushdie published a novel called The Satanic Verses that some Muslims felt was blasphemous. As a result, the Ayatollah Khomeni issued a Fatwa calling for Rushdie to be killed. There were several attempts on Rushdie’s life, and he had to go underground for a number of years.

That is one manifestation of the idea of Fatwa, but there are other, more common understandings of what a Fatwa means. In much of the Islamic world today, a Fatwa is understood to be a non-binding religious/judicial opinion issued by a recognized spiritual authority such as a “Mufti” (pronounced moof-tee). Usually, fatwas have to do with family matters or cutting-edge social issues rather than sensational situations like the publication of The Satanic Verses.

An example might be two siblings who are arguing over the estate of their deceased parents. In parts of the Islamic world they would seek the advice of a Mufti who would offer his opinion on how to resolve the situation based on what is found in the Holy Qu’ran (pronounced cur-ann) or Hadith (pronounced hah-deeth) which are the sayings of the Prophet Muhammad.

In Egypt, for example there is a highly structured, elaborate system for seeking and receiving fatwas. Muslims can seek a fatwa in person from a Mufti, but they can also seek an opinion using high technology. In 2008 I visited the enormous office in Cairo of the Grand Mufti of Egypt, named Ali Gomaa. In his multi-storey, state-of-the-art facility in Cairo, I learned firsthand that Muslims can seek and receive a fatwa via a phone “hotline,” a fax machine, or even email. 

These days, I imagine you can also get a fatwa using Facebook and other social media.

While on my visit to Egypt, I joined other members of my American interfaith delegation in a meeting with Grand Mufti Ali Gomaa. We sat with him in his enormous modern office for an interfaith dialogue that was covered by Egyptian newspapers and several radio and TV networks from that country. He expressed strong support for interfaith peacemaking and I later learned that his words of moderate Islamic practice are listened to not only by Egyptians, but also by Muslims throughout the Mediterranean world. I began to follow his published fatwas online. One in particular got my attention.

Several years ago a Muslim wrote to him seeking a fatwa on whether or not it is ok to convert to another religion. To paraphrase his response, he said “While I wouldn’t recommend conversion, I can find nothing in the Qur’an or Hadith that prohibits it.”

To understand the significance of this, think of someone writing to the Pope and asking if it is ok for a Catholic to become a Jew or a Muslim. If the Pope said it was ok, there would be headlines throughout the world.

To learn more about fatwas, visit:

http://www.islamicsupremecouncil.org/understanding-islam/legal-rulings/44-what-is-a-fatwa.html

April 8 Insight: Find Out What Makes God Laugh

Click Here to Watch a Short Video:

https://vimeo.com/91366272

Find Out What Makes God Laugh

(The 3-Minute Weekly Insight from Spirituality U.)

Spiritual folks sometimes take their religion a bit too seriously. A touch of humor can often help us relax and have a more enjoyable spiritual experience. There are many sources of religious humor. These include movies, books, and the jokes we tell each other.

Funny religious movies to explore include Monty Python's "Life of Bryan," the film, "Oh, God" featuring George Burns and John Denver, and the brand new movie, "Noah." (Just joking about "Noah"; it's pretty grim).

Among my favorite humorous books about religion are The Church of 80% Sincerity, by my friend, David Roach; and, Driving Your Own Karma, by Swami Beyondananda, aka Steve Bhaeman. By the way, "ananda" means "bliss."

David created The Church of 80% Sincerity to counter the hypocrisy he encountered in the religion he grew up in. Swami Steve created his character to echo and poke playful fun at spiritual gurus like Ram Dass and Pema Chodron.

In the 80% Church you only have to be 100% sincere 80% of the time, or 80% sincere 100% of the time. Either way, you have 20% of your life left to just be "you"! And how about this wise and funny observation from Driving Your Own Karma: "The bad news: There is no key to the universe. The good news: It was never locked."

And what about religious jokes? The best make us chuckle while also making us think. Also, good manners suggest we make jokes about our own religion rather than at the expense of someone else's.

A few jokes are so subtle they need explanation. Case in point, a Quaker joke. Quakers don't have a worship service like Protestants; they have a "meeting for worship." But Quakers are very service oriented. And when Quakers worship they simply sit in silence for an hour listening to God. So, here's the joke: a church member goes to Quaker meeting for worship expecting prayer, preaching, and singing. Nothing happens, nothing happens, nothing happens. After a while the church member turns to a Quaker and asks, "When does the service begin?" The Quaker responds, "As soon as the Meeting is over." You may have to think about that for a second before you get the joke.

Occasionally a spiritual joke pokes fun at a key concept in a religion: A woman walks into a pizza parlor and orders a Buddhist pizza. The clerk looks at her in puzzlement and asks, "How do I make a Buddhist pizza?" She replies, "Make me one with everything."

Sometimes our jokes can be funny and painful at the same time. Case in point, this philosophical joke: A minister, a rabbi, and an imam are gathered in the Middle East. They pray to God, "O Holy One, will peace EVER come to the Holy Land?" A voice from Heaven replies, "Yes, my children, peace will come to the Holy Land...but not in my lifetime!" [Chuckle followed a moment later by a groan]

So what makes God laugh? I've heard that if you want to hear gales of laughter coming from Heaven...just tell God your plans!

And tune in WNDA, 1570 AM, at 8:25 each Monday morning to hear Kristen Riddick

and Terry Taylor discuss the Weekly Insight on 

"Real Life in Louisville"