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BYU religion professor reconsiders Church history with new book

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BYU religion professor reconsiders Church history with new book

Church history – BYU religion professor Anthony Sweat released a book in November that has been seven years in the making.

“Repicturing the Restoration” shares 25 original paintings depicting art from Church history in new ways. Sweat had the idea in 2013 to create a book full of his artwork to aid in understanding the history and doctrine of The Church of Jesus Christ of Latter-day Saints.

“As I taught our church’s history and doctrine, I just started to notice that there were a lot of really important scenes of the restoration that had never been visually depicted or had not been depicted consistent with historical record,” Sweat said.

His idea for a book began with a discussion with his colleagues who were writing a book about the translation of the Book of Mormon. Sweat thought about certain accounts that had never been depicted through art and decided to complete a painting for their book.

His image for their book was of Joseph Smith translating using a hat. He described his portrayal of the account using a hat as something positive. In the past, images of Smith translating using a hat were done to negatively represent the Church.

Sweat then compiled a list of other important topics from Church history which hadn’t been painted according to historical context. One of the ideas he came across was the ordination of Black men, such as Q. Walker Lewis, to the priesthood.

“The ordination of Q. Walker Lewis is a powerfully moving depiction,” said Scott Esplin, publications director at the Religious Studies Center and professor of Church history and doctrine.

Alex Baugh, chair of the Church History department, described the painting as “pathbreaking art.”

Sweat explained Church history can be difficult to understand at times because of a lack of visuals.

“Those who are alive today are the first people who have really been raised on an abundant visual church curriculum,” Sweat said.

Esplin said “Repicturing the Restoration” invites the Spirit in ways reading without art might not. “I learned that art, including art of historical events, might move me spiritually, but that doesn’t necessarily reflect the historical reality of what the event was,” Esplin said. He added Sweat did a great job combining the history and art accurately.

“It’s not a typical art book. It’s a powerful way to teach and to convey historical meaning and interpretation,” Baugh said. He said he has used these paintings with Sweat’s permission in the religion classes he teaches. These images have helped his students learn difficult concepts in Church history.

Each of the 25 paintings in the book was completed solely by Sweat, but he had help from friends and colleagues who modeled for him and edited the book. “There’s always other people you rely on and need,” he said.

The Religious Study Center at BYU published the book, and the process involved a peer review by scholars, editing and proofing.

 

The book depicts the former ability women in the Church had to give blessings to the sick. (Anthony Sweat)

In the book, Sweat writes about the background behind each piece. “I also include an analysis of the painting. It teaches you how to be visually literate, which is a big part of the book,” Sweat said. He also explained how the art applies to current members of the Church.

“Every painting has those four sections of background image: analyzing the artistic image and application, and an analysis with questions,” Sweat said.

He said everyone who picks up the book must recognize the difference between art and history. He hopes his book will broaden and deepen readers’ understanding of significant parts of Church history. “In art, let art do art’s job, and let history be history’s job, and this book is trying to bring them both together so that they can work together,” Sweat said.

“Repicturing the Restoration” is available at Deseret Book.

How a Supreme Court bent on protecting religion could harm it

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How a Supreme Court bent on protecting religion could harm it

(RNS) — Last week, the Supreme Court ruled that New York state can’t stop religious communities from gathering in large numbers, even where worshippers are likely to spread the deadly COVID-19 virus to the wider community. With its new conservative majority, the court is poised to intervene repeatedly in the coming years, ostensibly buttressing faith against the onslaught of secularism.

But while some might cheer these as victories in a culture war, judicial intervention on behalf of religion may well only widen the gap between people of faith and the very institutions that they seek to protect.  

Once the center of ethics and forward-thinking intellectualism, religion has become widely associated with hypocrisy and medieval phobias of science. For years we’ve heard about religious scandal, abuse and embezzlement; we can now add anti-mask zealotry.  

In 1985, Americans regarded religious organizations as the most revered institutions, with nearly 70% of Americans expressing strong confidence in them. Today, that number hovers around 36%. Many religious institutions and leaders have become recalcitrant. Many of those who come to them seeking meaning, integrity and connection have left for greener pastures.

Little surprise, then, that between 6,000 and 10,000 churches shuttered and closed each year of the past decade — with a dramatic rise during the pandemic. Even if the Supreme Court allows church and synagogue doors to remain open, it cannot fill the pews.

If anything, its overreach will reinforce the association between religion and closed-mindedness. Many evangelicals don’t want their loved ones lambasted for being LGBTQ. Many Catholics don’t want to hear about damnation for those who access reproductive health care. Many mainline Protestants don’t want to hear about a universal God who needs them to be in a particular church’s pews. Many Jews don’t want to hear that Israel is a panacea for their diaspora needs. Many Muslims don’t want to visit a mosque in which women are relegated to side entrances.  

The stark mismatch between spiritual needs and religious supply is not an indicator of secularization. Only 21% of religiously unaffiliated people are atheists, even as the fastest growing demographic of spiritual America is those who identify as “spiritual but not religious,” comprising 27% of Americans. 

Americans are desperately seeking meaning and authentic connection. The booming global wellness industry shows how we prioritize mental, physical and spiritual health more than ever. The pandemic, spurring us to make sense of suffering, has become an existential “boundary experience.” Younger Americans are religiously disaffiliated but still looking to spiritual care providers for solace.   

Indeed, there is reason to believe we are at the cusp of a 21st-century spiritual revival — if only religious institutions would get out of their own way.

One step they might take is to stop leaning on the judiciary for support. Appealing to the Supreme Court for permission to hold superspreader events only underscores the extent to which some religious institutions overlook the divine in each person. They would do well to serve the deeper needs of humanity. 

In the early 19th century, the Second Great Awakening burst forth, as spiritual and communal yearning ignited a religious revival. Governments everywhere eliminated state subsidies and got out of the way of religion, unleashing a new footrace for hearts, minds and spirits. New modes of worship, new theologies, new leadership models and new understandings of belonging adapted religion to the frontier of nation and life.   

According to Steven Waldman’s 2019 book “Sacred Liberty,” in 1776 there were 65 Methodist churches in the entire country; by 1850, there were 13,302. In 1784 there were 471 Baptist churches; in 1848 there were 7,920. The percentage of Americans who were affiliated with a house of worship doubled during this time period.

Where the Supreme Court sees dwindling traditions that require protection from the state, we see the beginnings of a new spiritual wave based on a free market of spiritual ideas. The powers that be would do well not to undermine it. 

(Rabbi Benjamin Spratt is the senior associate rabbi at Congregation Rodeph Sholom in New York. Rabbi Joshua Stanton is spiritual co-leader of East End Temple there and a senior fellow of CLAL – The National Jewish Center for Learning and Leadership. The views expressed in this commentary do not necessarily represent those of Religion News Service.)

Dismay as Egypt ‘suspends’ investigation of Italian student – Vatican News

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By Nathan Morley

Four years after his death, the killer – or killers – of student Mr. Regeni still remain unknown.

He went missing in Cairo on 25 January 2016 – his disfigured body was found nine days later in a ditch by the side of a highway.

A post-mortem examination found he had endured torture before his death from a broken neck.

His murder caused a diplomatic spat between Cairo and Rome, with Italian prosecutors accusing Egyptian officials of misleading the investigation.

Now, Italian prosecutors are reported to be planning to put up to five members of the Egyptian security forces on trial in Italy in absentia.

 They suspect Regeni was killed by Egyptian security forces because of his research into independent trade unions, a subject fraught with controversy in Egypt.

For their part, the Egyptians deny the accusations and say the student may have been the victim of a mugging.

On hearing of the suspension of the investigation, Regeni’s family called on the Italian government to recall its ambassador to Egypt.

Listen to the report by Nathan Morley

A Skeptical Heroine, Unconvinced by Religion, Romance or Psychoanalysis

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A Skeptical Heroine, Unconvinced by Religion, Romance or Psychoanalysis

To back up and ask a fundamental question: Is Sophie alive or dead? In the opening pages, she tells us she’s been killed, hit by a car after leaving the hairdresser. One short section near the middle of the novel, formatted like a play, presents a kind of afterlife tribunal in which Ezra and Sophie’s father argue with orthodox Hungarian rabbis for possession of her soul. Meta moments like these in “Divorcing” more frequently feel like feints toward experimentation than an impediment to understanding. This is especially true in the novel’s second half, which more conventionally recounts Sophie’s early life in Budapest; her voyage, in 1939 at 10 years old, to live in America with her father; and a return trip to Europe later in life.

Introducing Sophie in her adult distractibility and distress and then going backward to show her family’s life in prewar Europe is a rewarding strategy. What could have seemed like a clever but shallow way to do some Freudian searching is much richer, a kind of historical novella within the novel, amplifying Sophie’s character and offering a detailed view of the world that made her. “Her sense of the matter was that things were generally hopeless and that there was no place for her anywhere,” Taubes writes of the adult Sophie. “The world in which she would have wanted to live had ended — before Hiroshima, before Auschwitz.”

In Budapest, we see Sophie’s family gathering to celebrate Passover despite none of them being particularly religious. “Religion was something old and shabby; it was a dusty ugly piece of furniture you were ashamed to have in your own house, even in the back room, but you couldn’t get rid of it any more than you could get rid of Grandmother.” We sit alongside relatives swapping family lore, like the story of the aunt who “escaped from Budapest at the time when they were shooting down all the communists, leaping on a moving train in her nightgown.”

Sophie’s relationships with her parents are beautifully drawn, most impressively in a pair of consecutive scenes recalling her childhood. In the first, her father makes her laugh with his impressions of people, including his patients. “Why did people really come to him, she asked; what was the matter with them, what did he do for them,” Taubes writes. “She listened very carefully so she could avoid this happening to her.” Then her father relates a series of anecdotes characterizing various people he’s treated.

In the following scene, Sophie interrupts her mother reading and the two have a tense conversation, its full emotional contours only partly understood by Sophie. “Do you know why you don’t love me?” her mother asks.

“To say something to stop her mother from continuing, Sophie said, ‘Because you’re always away.’ Now she was angry at herself. She heard that from others. She had no right to say it to her mother. She was glad when her mother was away.”

In one of the heavier-handed moments, Sophie tersely says to a therapist: “I must repeat my mother’s life.” From the start, Sophie’s lifelong love of travel is presented as part free-spiritedness and part coping mechanism, a way to deal with the “oppressive, superfluous” nature of time.

Time and history, as experienced both personally and collectively, are just two of the big ideas this novel leaves a reader pondering. Aptly, given all the psychoanalysis, “Divorcing” is also rife with thoughts about dreams: recounted dreams, dreamlike imagery, the uncertain blurring of dream and reality. Packing for one trip while remembering another, Sophie feels that it’s “disconcerting how the urgencies of dream and waking life correspond. At home in neither. The one who got up no more myself than the one dreaming.”

COVID-19 can spark new generation of social protection measures: UN chief

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COVID-19 can spark new generation of social protection measures: UN chief

António Guterres was speaking at an event to commemorate the 25th anniversary of the World Summit for Social Development, where he called for bold and imaginative action by leaders to avert the long-term impacts of the crisis. 

“The pandemic brings new awareness of the social and economic risks that arise from inadequate social protection systems, unequal access to healthcare and other public services and high levels of inequality, including gender, race inequality, and all the other forms we witness in the world”, he said.  

“It can therefore open the door to the transformational changes needed to build a New Social Contract at the national level, that is fit for the challenges of the 21st century.” 

A New Social Contract 

The Secretary-General outlined the components of this New Social Contract, which include a strong emphasis on quality education for all, measures related to fair labour markets and fair taxation, Universal Health Coverage, and “a new generation” of social protection measures. 

He said countries with strong social protection systems before the pandemic were better positioned to rapidly offer their citizens access to much-needed healthcare. They also were able to ensure income security and protect jobs. 

“We must make every effort to extend social protection systems to the two billion informal economy workers, many of whom are women”, he continued.  “They are particularly vulnerable to the socioeconomic impact of COVID-19.” 

Progress under threat 

The World Summit for Social Development, held in Copenhagen, Denmark, in March 1995, saw world leaders agree that economic growth and social development must be balanced. 

Since then, countries have made progress in putting people at the centre of development, according to the head of the UN’s Department of Economic and Social Affairs (DESA), Liu Zhenmin. 

While results have been uneven, he pointed to successes such as reducing poverty and expanding access to education, especially for girls.  However, the pandemic threatens to undermine these efforts. 

“The COVID-19 pandemic reminds us that the gains are fragile. Forging a better, more sustainable path to recovery calls for governments, the private sector and civil society, to adapt their roles and responsibilities”, said Mr. Liu, underscoring the UN chief’s call for a new contract. 

Re-imagine global systems 

Meanwhile, the crisis has also exposed huge gaps in governance structures and ethical frameworks, and the Secretary-General further called for the re-imagining of global systems and institutions to build a more inclusive, equal and sustainable world. 

“We need a New Global Deal where power, resources and opportunities are better shared at international decision-making tables – and governance mechanisms better reflect the realities of today,” he said. 

“And at the same time, we need to integrate the principles of sustainable development – and the promise of leaving no one behind – in all decision-making.” 

In this regard, he stressed the urgent need to secure the international cooperation and financing required to rollout COVID-19 vaccines and treatments that will be available and affordable to all, and to ensure support for developing countries so they can invest in better post-pandemic recovery.

Would a no-deal Brexit mean food shortages or price rises?

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Would a no-deal Brexit mean food shortages or price rises?
For most Britons, the impact of the UK’s transition to Brexit will first be noticed when they go to the supermarket to stock up on food and drink after the festive break.

With or without a deal, departure from the EU’s single market and customs union is likely to mean stores having to raise prices and may leave them with gaps on the shelves as supplies of certain foods run short.

The UK imports around 45 per cent of its food, with 26 per cent coming from the EU and the remainder from the rest of the world. European imports come mainly from the Netherlands (14 per cent of the total value of EU goods), Germany (11 per cent), Ireland (10 per cent) and France (10 per cent).

That makes Britain vulnerable to the disruption in the flow of traffic from the continent which the government admits is likely due to the additional red tape resulting from Brexit, including more than 200 million extra customs declarations annually.

If no free trade agreement is secured and ratified by 31 December, tariffs averaging 18 per cent will be imposed on food and drink imported from the continent, with retailers likely to pass some if not all of this additional cost onto consumers.

An 18 per cent hike on products making up around a quarter of the typical shopping basket would push the UK’s average £45-a-head weekly spend on food and drink up by around £2.

At the same time, no-deal would mean additional costs averaging 23 per cent on sales to the EU, making UK food and drink exporters less competitive and eating into their profits.

The Food and Drink Federation’s head of international trade Dominic Goudie described a no-deal outcome as “catastrophic” for UK supply chains, and said it was “highly likely” that any additional financial burdens would have to be passed on to consumers.

But even if Boris Johnson gets a deal with Brussels, there will still be a big financial burden on importers and exporters from extra red tape, including customs declarations, health certification and rules of origin checks. If passed on to customers, this alone could push prices up by 3 per cent.

Any rise in food prices will hit the poorest hardest, as food purchases make up the largest proportion of their spending.

And with or without a deal, delays are expected at key ports like Dover and Folkestone, with the government’s own worst-case planning scenario suggesting traffic across the straits could be reduced to 60-80 per cent of normal levels, with waits of as much as two days.

UK authorities have deferred the full implementation of new paperwork to July, and can be expected to wave food deliveries through where possible.

So initially at least, queues of lorries are more likely to be seen on the Kent side of the Channel than in France.

However, any delays will put consignments of perishable goods like seafood and salads at risk.

And there are fears that a proportion of EU-based hauliers will be discouraged by the additional friction from making the trip to the UK at all, cutting the total amount of produce arriving from Europe.

While no one expects an overall food shortage, it is possible that particular products will be harder to find. Britain relies on European trade for most of its onions, mushrooms, tomatoes and salad, and for a critical portion of many other vegetables and fruits. 

Meanwhile, failure to resolve issues relating to organic produce could mean UK suppliers being frozen out of the EU and Northern Ireland markets.

Mr Goudie said that delays are “inevitable” and warned that stockpiles of produce in the UK are currently low as a result of the coronavirus outbreak.

“While our industry has demonstrated remarkable resilience during the Covid-19 pandemic, many businesses have used up stockpiles that had been built for a no-deal Brexit to cope with increased demand,” he said.

“Staff have also been redeployed to respond to the Covid-19 crisis and as a result many businesses have fewer available resources to dedicate to preparing for the end of the transition period.

“While we are working closely with the UK government to highlight the issues at stake for food and drink, we are deeply concerned that even a thin Brexit deal will mean impossible deadlines for UK manufacturers that depend on highly integrated UK-EU just-in-time supply chains.”

The FDF is calling for an amnesty period following the formal transition to post-Brexit arrangements on 31 December, to allow companies time to make changes in areas like food labelling and new border requirements.

“Failure to do this will undermine choice and value for UK shoppers,” said Mr Goudie.

“We anticipate impacts on product availability and on prices but it is hard to predict what that will look like as the added trade friction is likely to lead to a mixture of over and under-supply which will be equally damaging for manufacturers.”

Uncertainty is greatest in Northern Ireland, with goods traveling from the British mainland subject to new customs and health checks on arrival.

Under the terms of the Northern Ireland Protocol signed by Mr Johnson in 2019, these measures are required for any goods which could enter the EU by crossing the border into the Republic.

The UK government has claimed the EU could use the protocol to impose an effective blockade on food supplies to the North, and has threatened to breach international law to prevent this happening.

Delivering good mental health for people living with HIV

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This World AIDS Day let’s take stock of progress made and reflect on what we have learned. 2020 has not been an easy year for anyone amid the disruption and devastation brought by COVID-19.

The impact of the pandemic has been terribly unequal, with marginalized and vulnerable groups carrying the burden of this crisis.

When COVID-19 arrived in Europe our health systems were forced to adjust with unprecedented speed. In most countries this came at the expense of caring for patients suffering from other health issues, including HIV. As COVID-19 took hold, by July, we recorded 13% of countries in the WHO European Region reporting a risk of disruption to antiretroviral treatment services.

As we again battle a surge in COVID-19 cases, despite the heavy burden this already places on our health system and workforce, its essential we make efforts to reduce missed opportunities for preventing HIV and ensure continuity of testing, treatment and counselling services.

We have learned 3 important lessons this year that will help drive progress:

  1. Strong health systems are vital.
  2. Adequate HIV care includes mental health services.
  3. Solidarity and partnership are our way through this crisis.

Firstly, COVID-19 has reaffirmed our belief that strong health systems are central to protecting our communities. For these systems to be effective, they must be accessible to all. Aligned with our agenda for health in the Region 2020–2025, the European Programme of Work (EPW) represents a commitment to leaving no one behind. The provision of quality HIV services is key to achieving this.

People living with HIV are at a greatly increased risk of developing mental health conditions, often suffering from depression and anxiety. While people living with mental health problems can also be at higher risk of HIV.

As part of the EPW, I have identified mental health as a core need and priority. The WHO Reginal Office for Europe’s focus on mental health is being operationalized through a “Mental Health Coalition”, coming together under the auspices of Sustainable Development Goal Advocate, Her Majesty Queen Mathilde of Belgium. It brings together Member States and high-profile advocates, as well as service users, providers and innovators, to reform mental health services and fight stigma. By integrating HIV and mental health services we will be able to reach more people with the specialist care and life-saving support they urgently need.

And finally, for these efforts to be realized we need solidarity.

There is plenty of work for us all to do. HIV affects more than 2 million people in the WHO European Region. The 2016 “Action plan for the health sector response to HIV”, aims to end the AIDS epidemic as a public health threat in the European Region by 2030 in line with the Sustainable Development Goals. Partnership and solidarity with you all, with our member states, with policy-makers and with partners like UNAIDS, will be critical.

I echo this year’s World AIDS Day theme of “Global solidarity, shared responsibility”. Let us remember that no one is safe until everyone is safe. If we want a way through the crisis, we must bring everyone along. If we want to protect our communities from future crises, we must leave no one behind.

Asylum: MEPs call for more solidarity among EU member states | News | European Parliament

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, https://www.europarl.europa.eu/news/en/press-room/20201126IPR92515/

  • Current rules do not ensure fair distribution of responsibility among member states
  • Frontline countries bear a disproportionate burden in terms of registration and reception of asylum-seekers
  • In the absence of a reform, more resources must be channelled to frontline member states

The Dublin Regulation does not share responsibility fairly among member states nor secure swift access to asylum procedures, say Civil Liberties Committee MEPs.

In a draft resolution to assess the functioning of the law that determines the member state which has to deal with an asylum application, the committee notes that the 2013 Dublin III Regulation puts a “disproportionate responsibility on a minority of member states, in particular when high numbers of arrivals occur”. MEPs call for a solidarity-based mechanism to ensure the fundamental right to asylum in the EU and the equal distribution of responsibility among member states.

The inappropriate application of the hierarchy of criteria – in particular the excessive use of the first country of entry criterion – and the ineffective implementation of transfers increase pressure on certain countries, namely Greece, Italy, Malta, Cyprus, and Spain, according to the committee, which asks for fairer rules.

MEPs regret that Council, contrary to Parliament, did not adopt a position on the 2016 proposal to reform the Dublin Regulation, thereby blocking that reform and leaving the Union with the “same set of rules which have proven to be ineffective” in managing high numbers of arrivals. They insist that ad hoc agreements on relocation cannot replace a harmonized and sustainable Common European and Asylum System and demand more resources and capabilities for frontline member states as long as the Dublin rules are not reformed.

The non-legislative text was approved with 45 votes to 10 and 13 abstentions. It will be put to the vote by the full House during the next plenary session. You can read more about the draft resolution here.

COMECE participates in the high level EU religious leaders’ meeting

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COMECE participates in the high level EU religious leaders’ meeting

COMECE participates in the high level EU religious leaders’ meeting

H. Em. Card. Jean-Claude Hollerich SJ and H.E. Mgr. Youssef Soueif, respectively President of COMECE and delegate of the Maronites in Cyprus to COMECE, participated in the 15th annual high-level EU-religious leaders’ meeting on the theme “European Way of Life” on Friday 27 November 2020, with the Vice Presidents of the European Commission and Parliament, Margaritis Schinas and Roberta Metsola, in charge of Article 17 dialogue.

The COMECE delegation highlighted the need to work together in a spirit of solidarity for people-centered policies that would guarantee a fair and fast Covid-19 recovery, without leaving anyone behind. In this context, religious leaders put emphasis on their collaboration to fight the current pandemic, especially with regards to the celebration of religious festivities.

The meeting was also an occasion to discuss about the upcoming Conference on the Future of Europe, considered as a significant occasion to rethink and improve the European project. Religious leaders expressed their will to participate in this process in order to give their constructive contribution for the common good in the context of the open, transparent and regular structured EU-Churches dialogue as foreseen by the Article 17 TFEU.

H. Em. Card. Jean-Claude Hollerich SJ, President of COMECE, stressed the need to work together for the common good, “not only within the EU, but also around the world, protecting the dignity of every human person, especially of the most vulnerable and in need”.

According to the President of COMECE, this global engagement could be implemented through active peace and development policies in Europe’s neighborhood and beyond. “Saving people from drowning in the Mediterranean Sea should be a must. Contrary – added Card. Hollerich – the EU would lose his soul in the Mediterranean”.

And on the front of interfaith dialogue and in the context of the recent wave of terrorist attacks in Europe, the Head of EU Bishops stated: “if someone hurts my Muslim sister or my Jewish brother, he hurts me. We stand together in full solidarity and will not allow anyone to divide us. No to hate, no to fanaticism”.

The meeting between high-level EU and religious representatives is a consolidated tool to implement Article 17 TFEU, which foresees an open, transparent and regular structured dialogue of the EU with Churches and religious associations.

Staying safe and healthy this winter

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The winter holidays this year might be different from recent years due to the COVID-19 pandemic. But the best gifts you can give are health, kindness and support.

Whether you’re celebrating or not, there are plenty of ways you can enjoy this time while staying safe and healthy.

Read our tips for the winter holidays in our calendar below.

Staying safe during COVID-19 – Winter holidays calendar 2020

This calendar is best viewed using Adobe Acrobat or similar PDF viewer

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