Article: SOME IMPLICATIONS FOR MONOTHEISM by Rita M. Gross explores the implications of globalisation and religious diversity within society. As multiculturalism engulfs our society it has become apparent that religions of the world become closer together and more apparent amongst every social group. Gross’ article exposes the weaknesses behind religious diversity and the xenophobia and ethnocentrism that come with it. I find it particularly interesting the way in which she explores monotheistic religions struggling to resolve religious diversity in this day and age.
IMPLICATIONS FOR MONOTHEISM addresses ‘religious chauvinism’ and the concept of ‘our’ religion to be the one and only. I believe this is simply human nature to place personal beliefs at the forefront and therefore how can we change the way in which we are ‘wired’ to think and behave?
AS explored in the article religion is inextricably linked with culture. All of us are born into certain cultures and then of course are born into religion. We inherit religious and cultural traits and both of these aspects influence the ways in which we view the rest of society.
Acknowledging Gross’ historical account of the ancient Israelite religion to early Judaism it becomes apparent the ways in which why monotheism differs from other religions when dealing with the diversity of religions within society. Through history attitudes are adopted and, as expressed within the article, the beliefs and practices put in place, many years ago, towards one universal deity who was to be accepted and embraced by all was “unquestioned and unquestionable.” These beliefs have simply developed into today’s day and age.
Religious diversity goes beyond simple religious practice and beliefs. It becomes a question of cultural difference and tolerance. As I put forward before human beings are a product of habit and history. However in saying this it is also human nature to be inquisitive learners. Education, I believe is the key to religious diversity as it promotes understanding and acceptance.
Reference: Gross, Rita M. ‘Religious Diversity: Some Implications for Monotheism’. Cross Currents 1999, Vol. 49, Issue 3 http://www.crosscurrents.org/gross.htm
SOCIAL JUSTICE & RELIGION
Jo Ellen Green Kaiser’s WHY SOCIAL JUSTICE NEEDS RELIGION is an enlightening article that immediately expresses some very honest thoughts. The concept that globalisation is really pulling us apart rather than together is definitely a reality. In today’s age it appears that majority do spend more time with technology than they do with friends, family or colleagues. Religion however does play an important role within today’s society. Even though technology and our consumer driven lifestyles are at the forefront, acts of kindness and compassion still manage to creep into our lives it is just a question of which do we value more?
Social justice is a human right, a demand legitimately made by all individuals. Tikkun Olam, the repair of the world, is a concept deriving from Judaism. It expresses that ordinary individuals contribute to social justice and from this a broader community of social justice is formed.
Justice and religion though can have negative impacts when placed together. Fundamentalism has grown immensely in recent years as community groups rally together in order to usurp those who don’t fit in. Fundamentalism promotes community through exclusivity, therefore significantly removing the practice of social justice.
Religion and social justice go hand in hand. It is basic religious beliefs that we act in a just way amongst our community however with fundamentalism religion and social justice can be separated as exclusive communities are created. As expressed within the article: “the first step to justice is to recognise that we are always already connected.”
Reference: Kaiser, Jo E.G Why Social Justice Needs Religion 2007
http://www.zeek.net/712justice/
THE GLOBAL RISE OF FAITH
Foreign Affairs and International Trade Canada acknowledges its multi-faith society and within this article explores the reasons why faith across the globe is on the rise.
Religion within the 21st century has experienced a revival as it increasingly goes beyond its personal and enclosed spheres and aims to reach a broader social and ‘politicised’ world. Religion is no longer just an important aspect amongst an individual but is a public practice. The domestic faiths have now reached a far broader status and through globalisation individuals are exposed to changing religious views and new practice, which include a more visible declaration of faith.
The Global rise of Faith is not just occurring in one particular part of the world. On every continent changes to religious practice and its popularity are taking place. Due to changing values in society, multiculturalism and discontent with traditional religions, the world religions that have the most rapid growth rate are Islam and Evangelical Protestantism. These religions have experienced a flourish in new adherents who are looking for a faith that is relevant in today’s day and age.
Geography, economy, and politics are no longer main factors into religion and its adherents. As it seems the world is getting smaller with technological advances and migration people are subjected to a broader range of religious practices and beliefs. With these choices faiths are growing across the globe.
Reference: Foreign Affairs and International Trade Canada international.gc.ca 2008-12-03
http://www.international.gc.ca/cip-pic/features-manchettes/religion/index.aspx?lang=eng
Showing posts with label social justice. Show all posts
Showing posts with label social justice. Show all posts
Monday, March 23, 2009
Sunday, March 22, 2009
Popping The God Pill
Menreet Kaur
In the course of our lifetime, we are bound to witness a family member or a close friend fall victim to a vicious disease or a dreadful handicap. The unfortunate amongst us, even receive predicted deadlines of death from doctors. When modern medicine has run its course and death is nothing but an inevitable step away, we still refuse to admit defeat because we know that we’ve still got our trump card in hand: God and his transcendent healing capabilities.
It gives us a sense of hope, trust, comfort and optimism that there is a superior being out there who has a hand in controlling the fate of our loved ones. A recent article in TIME magazine even shows how scientific studies prove that there is a certain truth to faith’s healing properties.
But what happens when this card gets abused?
People would rather start to seek spiritual healers first before professional doctors. Spiritual healers start to take advantage of vulnerable families. Marginalized society members start to throw caution to the wind on medical healthcare.
In my essay, I will explore how religion, specifically "faith healing" when done in negligent circumstances, is impeding on quality healthcare to society. Also, I will look at cases of irresponsible spiritual faith healers who have exploited members of society causing them monetary loss, harm and/or death. I aim to lift the veil off this as I also share with you my personal experience regarding this matter in Singapore.
The Encyclopaedia Britannica defined faith healing as "a form of mind cure characterized by the doctrine that while pain and disease really exist, they may be neutralized or dispelled by faith in Divine power."
Imperative to this discussion is "The Cha Study". This study shows a highly significant effect of prayer on women with chronic infertility. It has sparked massive debate with its inclusion in scientific journals. According to the Commission for Scientific Medicine (2005) and Mental Health and the Scientific Review of Alternative Medicine (2004), this has significant impact to how health and medical care policies are made.
Since 2002, 38 states in North America have laws that permit parents to reject medical treatment for their children in favour of faith healing. (Robinson, 2005, para. 3) This is in regard to the Christian Scientists claiming that previous laws were discriminating against their religious expressions. Swan (2000) rejected "religion-related abuse" in children after having her own son die in the hands of Christian Scientist religion. In a study she carried out, she "analyzed the deaths which occurred between 1975 and 1995 of 200 U.S. children, who were associated with eighteen different religious sects that object to medical care. [She] was able to obtain documentation on 172 of these cases sufficient to conclude that medical care was withheld on religious grounds. And of those 172 children, 140 of them would have had a 90 percent or better probability of survival if adequate medical care had been provided in a timely way." (Swan, 2000, p.26)
We all have a curiosity for the mystical. Reverend Peter Popoff preyed on this weakness and snagged himself a US national television show where he performed his healing crusades. According to his accountant, he raked in $4.3 million dollars a month when he was at his peak in 1987. Following an exposé on his deception and trickery, Popoff remained victim to multiple lawsuits. (Randi, 1989) But the terrifying question here is: Then what happened to the sickly that were on the show? They were duped into thinking that they have been cured and the implications could mean that they might have even stopped taking their medication that would have been beneficial to them. There have been many such faith healers who have followed in the footsteps of Popoff, causing the same set of repercussions in society.
My thirty-two year old cousin, who is of Sikh faith, has been trying to have a baby for the past three years. Doctors told her that she has got no chance of conceiving unless a mediated fertility technique was used. Unfortunately, the cost of this medical procedure was too exorbitant for her. Desperate to have a child, she started to seek spiritual healers of various religions who promised results. Some of them were mild, whispering a prayer and rubbing holy water on her belly. Others were more dramatic, wailing and screaming towards the "demonic possessions" that were "within her" and disrupting her from having a child. Nails, glass and fire were some of the tools that were used as part of a ritual. Not only did she suffer incredulous pain, it was also hazardous to her health. All of the faith healers that she approached in Singapore also charged between AUD$50-200 for their services.
For something that could not indefinitely prove itself to work, this was a price that was too much to pay. It has been two years since she approached the faith healers but unfortunately, she still remains barren. Just from this recollection alone, the amount of social justice issues present is immense.
1.Rising healthcare costs that has led to no access of modern medical techniques
2.There is no consent needed from "patients". Faith healers are allowed to practice in whatever way they deem fit and the "patient" humbly follows, regardless of any harm caused.
3.There are no policies or laws that safeguard the individual practice of faith healing.
Taking a leaf out of his book "Man Cures, God Heals", I feel that Kubi very succinctly distinguishes the two terms that we have taken to use interchangeably for granted. He refers to healing as "restoring the equilibrium to the otherwise strained" and curing as "an event that is the work of man". (p.81)
There is more that needs to be done to regulate faith healing around the world. It is pervasive in many cultures and countries, especially amongst the poorer areas. Therefore, there is a pressing need to provide and educate citizens on quality healthcare services so that the rate of neglecting health based on religion remains low.
References:
Flamm, B.L. (2004) Faith Healing Confronts Modern Medicine. The Scientific Review of Alternative Medicine, 8.1, 9-10.
Flamm, B.L. (2005) Inherent Dangers of Faith-Healing Studies. Commission for Scientific Medicine and Mental Health. 8.2, 1-12
Kluger, J. (2009) TIME: The Biology of Belief. Retrieved March 19, 2009 from http://www.time.com/time/health/article/0,8599,1879016,00.html
Kubim, A. (1981) Man Cure/God Heals. United States: Allanheld, Osmun & Co. Publishers
Randi, J. (1987) The Faith Healers. New Jersy: Prometheus Books.
Robinson, B.A. (2005) Faith Healing Legal Aspects: Religious Exemption in Child Abuse Laws. Retrieved March 18, 2009 from http://www.religioustolerance.org/medical1.htm
Swan, R. (2000) When faith fails children--religion-based neglect: Pervasive, deadly...and legal?. The Humanist, 6.6, 11-17.
In the course of our lifetime, we are bound to witness a family member or a close friend fall victim to a vicious disease or a dreadful handicap. The unfortunate amongst us, even receive predicted deadlines of death from doctors. When modern medicine has run its course and death is nothing but an inevitable step away, we still refuse to admit defeat because we know that we’ve still got our trump card in hand: God and his transcendent healing capabilities.
It gives us a sense of hope, trust, comfort and optimism that there is a superior being out there who has a hand in controlling the fate of our loved ones. A recent article in TIME magazine even shows how scientific studies prove that there is a certain truth to faith’s healing properties.
But what happens when this card gets abused?
People would rather start to seek spiritual healers first before professional doctors. Spiritual healers start to take advantage of vulnerable families. Marginalized society members start to throw caution to the wind on medical healthcare.
In my essay, I will explore how religion, specifically "faith healing" when done in negligent circumstances, is impeding on quality healthcare to society. Also, I will look at cases of irresponsible spiritual faith healers who have exploited members of society causing them monetary loss, harm and/or death. I aim to lift the veil off this as I also share with you my personal experience regarding this matter in Singapore.
The Encyclopaedia Britannica defined faith healing as "a form of mind cure characterized by the doctrine that while pain and disease really exist, they may be neutralized or dispelled by faith in Divine power."
Imperative to this discussion is "The Cha Study". This study shows a highly significant effect of prayer on women with chronic infertility. It has sparked massive debate with its inclusion in scientific journals. According to the Commission for Scientific Medicine (2005) and Mental Health and the Scientific Review of Alternative Medicine (2004), this has significant impact to how health and medical care policies are made.
Since 2002, 38 states in North America have laws that permit parents to reject medical treatment for their children in favour of faith healing. (Robinson, 2005, para. 3) This is in regard to the Christian Scientists claiming that previous laws were discriminating against their religious expressions. Swan (2000) rejected "religion-related abuse" in children after having her own son die in the hands of Christian Scientist religion. In a study she carried out, she "analyzed the deaths which occurred between 1975 and 1995 of 200 U.S. children, who were associated with eighteen different religious sects that object to medical care. [She] was able to obtain documentation on 172 of these cases sufficient to conclude that medical care was withheld on religious grounds. And of those 172 children, 140 of them would have had a 90 percent or better probability of survival if adequate medical care had been provided in a timely way." (Swan, 2000, p.26)
We all have a curiosity for the mystical. Reverend Peter Popoff preyed on this weakness and snagged himself a US national television show where he performed his healing crusades. According to his accountant, he raked in $4.3 million dollars a month when he was at his peak in 1987. Following an exposé on his deception and trickery, Popoff remained victim to multiple lawsuits. (Randi, 1989) But the terrifying question here is: Then what happened to the sickly that were on the show? They were duped into thinking that they have been cured and the implications could mean that they might have even stopped taking their medication that would have been beneficial to them. There have been many such faith healers who have followed in the footsteps of Popoff, causing the same set of repercussions in society.
My thirty-two year old cousin, who is of Sikh faith, has been trying to have a baby for the past three years. Doctors told her that she has got no chance of conceiving unless a mediated fertility technique was used. Unfortunately, the cost of this medical procedure was too exorbitant for her. Desperate to have a child, she started to seek spiritual healers of various religions who promised results. Some of them were mild, whispering a prayer and rubbing holy water on her belly. Others were more dramatic, wailing and screaming towards the "demonic possessions" that were "within her" and disrupting her from having a child. Nails, glass and fire were some of the tools that were used as part of a ritual. Not only did she suffer incredulous pain, it was also hazardous to her health. All of the faith healers that she approached in Singapore also charged between AUD$50-200 for their services.
For something that could not indefinitely prove itself to work, this was a price that was too much to pay. It has been two years since she approached the faith healers but unfortunately, she still remains barren. Just from this recollection alone, the amount of social justice issues present is immense.
1.Rising healthcare costs that has led to no access of modern medical techniques
2.There is no consent needed from "patients". Faith healers are allowed to practice in whatever way they deem fit and the "patient" humbly follows, regardless of any harm caused.
3.There are no policies or laws that safeguard the individual practice of faith healing.
Taking a leaf out of his book "Man Cures, God Heals", I feel that Kubi very succinctly distinguishes the two terms that we have taken to use interchangeably for granted. He refers to healing as "restoring the equilibrium to the otherwise strained" and curing as "an event that is the work of man". (p.81)
There is more that needs to be done to regulate faith healing around the world. It is pervasive in many cultures and countries, especially amongst the poorer areas. Therefore, there is a pressing need to provide and educate citizens on quality healthcare services so that the rate of neglecting health based on religion remains low.
References:
Flamm, B.L. (2004) Faith Healing Confronts Modern Medicine. The Scientific Review of Alternative Medicine, 8.1, 9-10.
Flamm, B.L. (2005) Inherent Dangers of Faith-Healing Studies. Commission for Scientific Medicine and Mental Health. 8.2, 1-12
Kluger, J. (2009) TIME: The Biology of Belief. Retrieved March 19, 2009 from http://www.time.com/time/health/article/0,8599,1879016,00.html
Kubim, A. (1981) Man Cure/God Heals. United States: Allanheld, Osmun & Co. Publishers
Randi, J. (1987) The Faith Healers. New Jersy: Prometheus Books.
Robinson, B.A. (2005) Faith Healing Legal Aspects: Religious Exemption in Child Abuse Laws. Retrieved March 18, 2009 from http://www.religioustolerance.org/medical1.htm
Swan, R. (2000) When faith fails children--religion-based neglect: Pervasive, deadly...and legal?. The Humanist, 6.6, 11-17.
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