The clearest example of the Catholic church being the criminal enterprise that people have long suspected

Bush 'may convert to Catholicism'

By Peter Popham

President George Bush was given such a splendid welcome by Pope Benedict XVI yesterday that rumours started flying that the President, like Tony Blair before him, was on the verge of converting to Catholicism.

It was a Vatican visit such as no other head of state has ever enjoyed. Instead of greeting him, like all previous high-ranking visitors, in the papal library of the Apostolic Palace, the Pope took Mr Bush round the medieval St John's Tower then gave him a tour of the Vatican gardens, culminating in a brief open-air concert by the Sistine Chapel Choir.

The Pope waited for the President at the entrance of the tower. As he arrived, the President was overheard gushing "What an honour" as the two men disappeared for a half-hour tête-à-tête, details of which have not been made public.

The special reception was seen as a return of favours for the magnificent party thrown for the Pope two months ago when he turned 81 during his US tour, attended by up to 9,000 guests. But yesterday the Vatican was seething at rumours that there was much more to it than protocol: George Bush,lifelong Methodist, was about to convert.

The notion was given extra mileage by the fact that the President's brother Jeb, the former governor of Florida, converted to Catholicism on marrying his wife Columba, a Mexican.

The Vatican differs from the White House on immigration and the death penalty but on other issues including stem cell research, gay marriage and abortion there has been, as the Catholic daily L'Avvenire put it, "total harmony."

Cardinal Pio Laghi, the papal envoy to the White House, said: "Bush believes in the values of the Church and his brother is a convert."

Original article posted here.

Sam Harris on religion

Apologies to those who expect to find real substance news on this site. But this story is too absurd too ignore

Penis theft panic hits city..

By Joe Bavier

KINSHASA (Reuters) - Police in Congo have arrested 13 suspected sorcerers accused of using black magic to steal or shrink men's penises after a wave of panic and attempted lynchings triggered by the alleged witchcraft.

Reports of so-called penis snatching are not uncommon in West Africa, where belief in traditional religions and witchcraft remains widespread, and where ritual killings to obtain blood or body parts still occur.

Rumors of penis theft began circulating last week in Kinshasa, Democratic Republic of Congo's sprawling capital of some 8 million inhabitants. They quickly dominated radio call-in shows, with listeners advised to beware of fellow passengers in communal taxis wearing gold rings.

Purported victims, 14 of whom were also detained by police, claimed that sorcerers simply touched them to make their genitals shrink or disappear, in what some residents said was an attempt to extort cash with the promise of a cure.

"You just have to be accused of that, and people come after you. We've had a number of attempted lynchings. ... You see them covered in marks after being beaten," Kinshasa's police chief, Jean-Dieudonne Oleko, told Reuters on Tuesday.

Police arrested the accused sorcerers and their victims in an effort to avoid the sort of bloodshed seen in Ghana a decade ago, when 12 suspected penis snatchers were beaten to death by angry mobs. The 27 men have since been released.

"I'm tempted to say it's one huge joke," Oleko said.

"But when you try to tell the victims that their penises are still there, they tell you that it's become tiny or that they've become impotent. To that I tell them, 'How do you know if you haven't gone home and tried it'," he said.

Some Kinshasa residents accuse a separatist sect from nearby Bas-Congo province of being behind the witchcraft in revenge for a recent government crackdown on its members.

"It's real. Just yesterday here, there was a man who was a victim. We saw. What was left was tiny," said 29-year-old Alain Kalala, who sells phone credits near a Kinshasa police station.

Original article posted here.

CNN "Compassion" Forum

In the midst of all this charlatanism, weazl thought that Zeitgeist might be worth a repost.: to remind us what a search for truth(s) might look like

It is a REALLY bad sign when the (corrupt and laughable) CHURCH starts attacking you!

US is‘worst’ imperialist: archbishop

Abul Taher

THE Archbishop of Canterbury has said that the United States wields its power in a way that is worse than Britain during its imperial heyday.

Rowan Williams claimed that America’s attempt to intervene overseas by “clearing the decks” with a “quick burst of violent action” had led to “the worst of all worlds”.

In a wide-ranging interview with a British Muslim magazine, the Anglican leader linked criticism of the United States to one of his most pessimistic declarations about the state of western civilisation.

He said the crisis was caused not just by America’s actions but also by its misguided sense of its own mission. He poured scorn on the “chosen nation myth of America, meaning that what happens in America is very much at the heart of God’s purpose for humanity”.

Williams went beyond his previous critique of the conduct of the war on terror, saying the United States had lost the moral high ground since September 11. He urged it to launch a “generous and intelligent programme of aid directed to the societies that have been ravaged; a check on the economic exploitation of defeated territories; a demilitarisation of their presence”.

He went on to suggest that the West was fundamentally adrift: “Our modern western definition of humanity is clearly not working very well. There is something about western modernity which really does eat away at the soul.”

Williams suggested American leadership had broken down: “We have only one global hegemonic power. It is not accumulating territory: it is trying to accumulate influence and control. That’s not working.”

He contrasted it unfavourably with how the British Empire governed India. “It is one thing to take over a territory and then pour energy and resources into administering it and normalising it. Rightly or wrongly, that’s what the British Empire did — in India, for example.

“It is another thing to go in on the assumption that a quick burst of violent action will somehow clear the decks and that you can move on and other people will put it back together — Iraq, for example.”

In the interview in Emel, a Muslim lifestyle magazine, Williams makes only mild criticisms of the Islamic world. He said the Muslim world must acknowledge that its “political solutions were not the most impressive”.

He commends the Muslim practice of praying five times a day, which he says allows the remembrance of God to be “built in deeply in their daily rhythm”.

Read the interview in full

Original article posted here.

SSPX Catholic bishop: 9-11 was inside job

Matt C. Abbott

Matt C. Abbott
November 24, 2007

Bishop Richard Williamson, seemingly the most outspoken and controversial bishop of the Society of St. Pius X, asserted in a recent talk that the September 11, 2001 terrorist attacks were committed "to get the American public to accept the invasions of Afghanistan and Iraq," according to a news item by Jack Kenny in the Nov. 15, 2007 issue of The Wanderer.

Bishop Williamson, whose talk was held Nov. 4, 2007 in Bedford, Mass., is quoted as saying:

"Without 9-11, it would have been impossible to attack in Afghanistan or Iraq. The forces inside the United States government and driving the United States government absolutely wanted to attack and destroy Iraq. The destruction wrought upon Iraq is unspeakable. And now the same forces want to do the same thing to Iran . . . They may well be plotting another 9-11."

The news item continues: "Heat from the burning fuel of the planes that flew into the twin towers of the World Trade Center could not have melted the 47 steel columns in each tower, causing them to collapse, he claimed. And a commercial airliner could not have penetrated six of the ten walls that were breached by 'whatever hit the Pentagon,' he said."

What did hit the Pentagon, according to Bishop Williamson?

"It was a missile that hit the Pentagon. It was a missile that could only have been fired by the American military."

Original article posted here.

Our own death loving lunatic fundamentalists

America’s Armageddonites

Utopian fantasies have long transfixed the human race. Yet today a much rarer fantasy has become popular in the United States. Millions of Americans, the richest people in history, have a death wish. They are the new “Armageddonites,” fundamentalist evangelicals who have moved from forecasting Armageddon to actually trying to bring it about.

Jon Basil Utley

Most journalists find it difficult to take seriously that tens of millions of Americans, filled with fantasies of revenge and empowerment, long to leave a world they despise. These Armageddonites believe that they alone will get a quick, free pass when they are “raptured” to paradise, no good deeds necessary, not even a day of judgment. Ironically, they share this utopian fantasy with a group that they often castigate, namely fundamentalist Muslims who believe that dying in battle also means direct access to Heaven. For the Armageddonites, however, there are no waiting virgins, but they do agree with Muslims that there will be “no booze, no bars,” in the words of a popular Gaither Singers song.

These end-timers have great influence over the U.S. government’s foreign policy. They are thick with the Republican leadership. At a recent conference in Washington, congressional leader Roy Blunt, for example, has said that their work is "part of God's plan." At the same meeting, where speakers promoted attacking Iran, former House Majority Leader Tom DeLay glorified “end times.” Indeed the Bush administration often consults with them on Mideast policies. The organizer of the conference, Rev. John Hagee, is often welcomed at the White House, although his ratings are among the lowest on integrity and transparency by Ministry Watch, which rates religious broadcasters. He raises millions of dollars from his campaign supporting Israeli settlements on the West Bank, including much for himself. Erstwhile presidential candidate Gary Bauer is on his Board of Directors. Jerry Falwell and Pat Robertson also both expressed strong end-times beliefs.

American fundamentalists strongly supported the decision to invade Iraq in 2003. They consistently support Israel’s hard-line policies. And they are beating the drums for war against Iran. Thanks to these end-timers, American foreign policy has turned much of the world against us, including most Muslims, nearly a quarter of the human race.

The Beginning of End Times

The evangelical movement originally was not so “end times” focused. Rather, it was concerned with the “moral” decline inside America. The Armageddon theory started with the writings of a Scottish preacher, John Nelson Darby (1800-1882). His ideas then spread to America with publication in 1917 of the Scofield Reference Bible, foretelling that the return of the Jews to Palestine would bring about the end times. The best-selling book of the 1970s, The Late, Great Planet Earth, further spread this message. The movement did not make a conscious effort to affect foreign policy until Jerry Falwell went to Jerusalem and the Left Behind books became best sellers.

Conservative Christian writer Gary North estimates the number of Armageddonites at about 20 million. Many of them have an ecstatic belief in the cleansing power of apocalyptic violence. They are among the more than 30% of Americans who believe that the world is soon coming to an end. Armageddonites may be a minority of the evangelicals, but they have vocal leaders and control 2,000 mostly fundamentalist religious radio stations.

Although little focused on in America, Armageddonites attract the attention of Muslims abroad. In 2004, for instance, I attended Qatar’s Fifth Conference on Democracy with Muslim leaders from all over the Arabian Gulf. There, the uncle of Jordan’s king devoted his whole speech to warning of the Armageddonites’ power over American foreign policy.

Armageddonite Foreign Policy

The beliefs of the Armageddon Lobby, also known as Dispensationalists, come from the Book of Revelations, which Martin Luther relegated it to an appendix when he translated the Bible because its image of Christ was so contrary to the rest of the Bible. The Armageddonites worship a vengeful, killer-torturer Christ. They also frequently quote a biblical passage that God favors those who favor the Jews. But they only praise Jews who make war, not those who are peacemakers. For example, they vigorously opposed Israel’s murdered premier Yitzhak Rabin, who promoted the Oslo Peace Accords.

Based on this Biblical interpretation, the Armageddonites vehemently argue that America must protect Israel and encourage its settlements on the West Bank in order to help God fulfill His plans. The return of Jews to Palestine is central to the prophetic vision of the Armageddonites, who see it as a critical step toward the final battle, Armageddon, and the victory of the righteous over Satan’s minions. There are a couple internal inconsistencies with this prophecy, such as the presence of Christians already living in the Holy Land and the role of Jews in the final dispensation. In the first case, Jerry Falwell, Pat Robertson, and other Religious Right leaders tried to pretend that Christians already in the Holy Land simply didn’t exist. As for Jews, they needed to become “born again” Christians to avoid God’s wrath (or, according to some Armageddonites, a separate Jewish covenant with God will gain them a separate Paradise).

Everyone else -- Buddhists, Muslims (of course), Hindus, atheists, and so on – are then slated to die in the Tribulation that comes with Armageddon. As described in the bestselling Left Behind series, this time of human misery ends with Christ then ruling a paradise on earth for a thousand years.

Armageddonites know little about the outside world, which they think of as threatening and awash with Satanic temptations. They are big supporters of Bush’s “go it alone” foreign policies. For example, they love John Bolton. They were prime supporters for attacking Iraq. And, with very few exceptions, they were noticeably quiet about, if not supportive, of torturing prisoners of war (only with a new leadership did the National Association of Evangelicals finally condemn torture in May, 2007). Their support of the Senator Joseph Lieberman (I-CT) and former New York mayor Rudy Giuliani shows that they consider aggressively prosecuting Mideast war (to help speed up the apocalypse) more important than the domestic programs of these socially liberal politicians.

On other foreign policy issues, they are violently against the pending Law of the Seas Treaty, indeed any treaty which possibly circumscribes U.S. power to go it alone. They want illegal immigrants expelled and oppose more immigration. They fear China’s growth. They despise Europeans for not being more warlike. The UN figures prominently in their fears, and the Left Behind books present its Secretary General as the Antichrist. Domestically, they strongly support the USA PATRIOT Act and all of President Bush’s actions, legal or illegal.

Armageddonites and Fascism

Author and former New York Times reporter Christopher Hedges argues that worldview and reasoning of the Armageddonites tend toward fascism. In his book American Fascists, Hedges focuses on their obedience to leadership, their feelings of humiliation and victimhood, alienation, their support for authoritarian government, and their disinterestedness in constitutional limits on government power. Theirs was originally a defensive movement against the liberal democratic society, particularly abortion, school desegregation, and now globalization, which they saw as undermining their communities and families, their values, and livelihood. Their fundamentalism is very fulfilling and, Hedges writes, “they are terrified of losing this new, mystical world of signs, wonders and moral certitude, of returning to the old world of despair.”

Hedges, a graduate of Harvard Divinity School, also shows that fundamentalists are quite selective. They don’t take the Bible literally when it comes to justifying slavery or that children who curse a parent are to be executed. The movement is also very masculine, giving poor men a path to re-establish their authority in what they perceive as an overly feminized culture. Images of Jesus often show Him with thick muscles, clutching a sword. Christian men are portrayed as powerful warriors.

The overwhelming power and warmongering of the Armageddonites has inspired some resistance from other fundamentalists, but they are a minority. Theologian Richard Fenn writes, “Silent complicity (by mainline churches) with apocalyptic rhetoric soon becomes collusion with plans for religiously inspired genocide.” Their death-wishing “religion” is actually anti-Christian and should be challenged openly by traditional Christians.

The next election will likely loosen their grip on the White House. However, their growing ties to the military industrial complex will remain. Exposure of their war wanting as a major threat to America and the world may well become as destructive for them as was the famous Scopes trial in the 1920s. But that will only happen if Americans become as concerned as foreign observers about the influence of the Armageddonites.

Jon Basil Utley is associate publisher of The American Conservative. He was a foreign correspondent in South America for the Journal of Commerce and Knight Ridder newspapers and former associate editor of The Times of the Americas. He was for 17 years a contract commentator on third world issues for Voice of America. He is a writer and advisor for Antiwar.com, a chairman of ConservativesForPeace.com, and a contributor to Foreign Policy In Focus. For more articles in the Religion and Foreign Policy strategic focus, visit http://www.fpif.org/fpifinfo/4590.

Original article posted here.

Ideological confusion

It must be the end of secularism

By Spengler

Secular liberalism stands helpless before a new century of religious wars, Columbia University Professor Mark Lilla concedes in "The politics of God", a despairing vision of the political future published in the August 19 New York Times Magazine. [1] It is one of those important statements, like the "end of history", that will repeat on us indefinitely, like a bad curry. It comprises most of the Times weekend magazine, presented with all the pomposity the newspaper can summon.

For the few of us who asked not how to avoid religious war, but rather how best to fight it, Lilla's essay provides double validation. Not only does he admit that the foundation has crumbled beneath the secular-liberal position but, even better, he lays bare the rank hypocrisy that infected this position from the beginning. Lilla does not love Reason; he merely hates Christianity. He is beaten, and knows he is beaten, but cannot bear to surrender to Western Christians; instead, he proposes to surrender to the Muslims, particularly to Professor Tariq Ramadan. If that sounds strange, it is not my fault. It is all there in black and white, as I will report below. But first, here is Lilla's de profundis:

For more than two centuries, from the American and French revolutions to the collapse of Soviet communism, world politics revolved around eminently political problems. War and revolution, class and social justice, race and national identity - these were the questions that divided us. Today, we have progressed to the point where our problems again resemble those of the 16th century, as we find ourselves entangled in conflicts over competing revelations, dogmatic purity and divine duty. We in the West are disturbed and confused. Though we have our own fundamentalists, we find it incomprehensible that theological ideas still stir up messianic passions, leaving societies in ruin. We had assumed this was no longer possible, that human beings had learned to separate religious questions from political ones, that fanaticism was dead. We were wrong.

That is well enough, and Exhibit 1 for the prosecution is the president of Iran, Mahmud Ahmadinejad. Lilla quotes his May 2006 letter to the US president at some length, eg, "Liberalism and Western-style democracy have not been able to help realize the ideals of humanity. Today, these two concepts have failed. Those with insight can already hear the sounds of the shattering and fall of the ideology and thoughts of the liberal democratic systems ... Whether we like it or not, the world is gravitating towards faith in the Almighty and justice, and the will of God will prevail over all things."

Yet by wink and nudge, Lilla conjures us to believe that the true problem is not resurgent fanaticism in the Muslim world at all, but rather the new ascendance of Christian faith in the West. He presents not a shred of evidence for this outlandish charge. The reader will peruse the essay in vain for a word of explanation concerning the origins of Muslim fanaticism. Instead, the entire content is devoted to presenting the history of a Christian fanaticism that does not exist, and has not existed for a century or more. It may be that Lilla, a follower of Leo Strauss, is trying his hand at what Strauss called esoteric writing - concealing a message for adept readers. Whatever the motive, his argument is inconsequential and silly. Fascism, communism, neo-orthodox Protestantism, Zionism - any movement that elicited passion and commitment - all are summoned to the prisoner's box to hear Lilla's bill of indictment.

The generation that survived World War I, he writes, "craved a more robust faith, based on a new revelation that would shake the foundations of the whole modern order. It was a thirst for redemption. Ever since the liberal theologians had revived the idea of biblical politics, the stage had been set for just this sort of development. When faith in redemption through bourgeois propriety and cultural accommodation withered after the Great War, the most daring thinkers of the day transformed it into hope for a messianic apocalypse - one that would again place the Jewish people, or the individual Christian believer, or the German nation, or the world proletariat in direct relation with the divine." Karl Barth, the anti-Nazi Swiss theologian, and the young Zionist Martin Buber are just as guilty as Marxists and Nazis.

Before all these dreadful people brought faith back into politics, Lilla avers, 17th-century British philosopher Thomas Hobbes had saved civilization from religious wars by changing the subject of political thought to tolerance and compromise:

Over the next few centuries, Western thinkers like John Locke, who adopted his approach, began to imagine a new kind of political order in which power would be limited, divided and widely shared; in which those in power at one moment would relinquish it peacefully at another, without fear of retribution; in which public law would govern relations among citizens and institutions; in which many different religions would be allowed to flourish, free from state interference; and in which individuals would have inalienable rights to protect them from government and their fellows. This liberal-democratic order is the only one we in the West recognize as legitimate today, and we owe it primarily to Hobbes. In order to escape the destructive passions of messianic faith, political theology centered on God was replaced by political philosophy centered on man. This was the Great Separation.

Precisely how Hobbes accomplished all of this is a mystery known only to political scientists who take themselves far too seriously. The masses, after all, did not rally in the public squares waving little books of quotations from Chairman Hobbes. Never mind that the United States, which defined the modern democratic state, was founded by radical Protestant refugees from Europe who set out to build a New Jerusalem, and that impassioned religious faith has characterized American discourse from its founding. Lilla desires us to believe that an elite of political scientists much like himself managed to re-engineer the social order during the 18th century, before those awful fanatics came back. He reminds one of the scientists on the flying island of Laputa in Jonathan Swift's Gulliver's Travels, who wander with their noses in the air and must be hit on the nose with inflated pig's bladders to prevent them falling over the edge.

And so we come to the first decade of the 21st century, Lilla argues, over which a terrible shadow lies: man's desire for redemption:

The idea of redemption is among the most powerful forces shaping human existence in all those societies touched by the biblical tradition. It has inspired people to endure suffering, overcome suffering and inflict suffering on others. It has offered hope and inspiration in times of darkness; it has also added to the darkness by arousing unrealistic expectations and justifying those who spill blood to satisfy them. All the biblical religions cultivate the idea of redemption, and all fear its power to inflame minds and deafen them to the voice of reason ... It was as if nothing had changed since the 17th century, when Thomas Hobbes first sat down to write his Leviathan.

Does Professor Lilla seriously believe that nothing has changed since the 17th century, when religious wars killed off half the population of central Europe? Christian America confronted the atheistic Soviet Union during the 1980s, and without a shot fired in anger, the Soviet Union collapsed. Where was the fanaticism, the rancor, the bloodlust on the part of the West? The greatest danger to central Europe today, which over the next century will suffer population declines comparable to those of the 17th century, is the absence of a notion of redemption. Secular Europe has lost its will to live and its desire to reproduce, a malady most prominent in the former communist countries where religious faith was most suppressed.

For that matter, where has Lilla uncovered a streak of religious fanaticism in the West? The previous pope did penance for the murder of the 15th-century Protestant rebel Jan Hus, and worshipped at the synagogue in Rome as well as the Western Wall in Jerusalem. Except for Northern Ireland, the Europeans long have ceased to quarrel about religious issues; in the US, the biblical religious always got along, more or less, and get along today better than they ever have. Toward what end does this messianic urge for redemption manifest itself, and what danger does it pose to the West? Again, there is not a line of argumentation, let alone a shred of evidence, to support the charge that man's desire for redemption has taken us to the brink of religious wars.

Wink, wink, nudge, nudge. The adept readers of Professor Lilla's essay, the diehards of liberal secularism, know that Christianity is the enemy, no matter how docile, peaceful, quiescent and non-threatening it might appear. Christianity is guilty until proven innocent; the peaceful intentions of all Christian denominations toward one another and to non-Christian religions merely disguise an irrepressible urge toward violence, in the perverse view of the Lilla-Putans.

Don't bother to try to liberalize Islam, Lilla intones: "A number of Muslim thinkers around the world have taken to promoting a 'liberal' Islam. What they mean is an Islam more adapted to the demands of modern life, kinder in its treatment of women and children, more tolerant of other faiths, more open to dissent. These are brave people who have often suffered for their efforts, in prison or exile, as did their predecessors in the 19th century, of which there were many. But now as then, their efforts have been swept away by deeper theological currents they cannot master and perhaps do not even understand."

The only hope lies in "renovators" rather than "liberalizers" on the Islamic side, Lilla concludes, such as Swiss Islamist Tariq Ramadan. Given the admitted bankruptcy of his position, it is to these Islamists that Lilla proposes to surrender the broken sword of secularism.

Regarding Ramadan's terrorist connections and totalitarian ideology, I summarized the principal issues in a June 12 essay (The faith that dare not speak its name). Lilla is not stupid; he knows that Ramadan and his co-thinkers offer a radically conservative version of Islam steeped in the doctrine of religious conquest.

Today, a few voices are calling for just this kind of renewal of Islamic political theology ... like the Swiss-born cleric and professor Tariq Ramadan ... whose writings show Western Muslims that their political theology, properly interpreted, offers guidance for living with confidence in their faith and gaining acceptance in what he calls an alien "abode". To read their works is to be reminded what a risky venture renewal is. It can invite believers to participate more fully and wisely in the political present, as the Protestant Reformation eventually did; it can also foster dreams of returning to a more primitive faith, through violence if necessary, as happened in the Wars of Religion.

In the full light of day and in recognition of this danger, Lilla nonetheless proposes that the grandson of the founder of the terrorist Muslim Brotherhood is the last best hope for religious peace in the world:

Perhaps for this reason, Ramadan [has] become [an object] of intense and sometimes harsh scrutiny by Western intellectuals. We prefer speaking with the Islamic liberalizers because they share our language: they accept the intellectual presuppositions of the Great Separation and simply want maximum room given for religious and cultural expression. They do not practice political theology. But the prospects of enduring political change through renewal are probably much greater than through liberalization. By speaking from within the community of the faithful, renovators give believers compelling theological reasons for accepting new ways as authentic reinterpretations of the faith. Figures like ... Ramadan speak a strange tongue, even when promoting changes we find worthy; their reasons are not our reasons. But if we cannot expect mass conversion to the principles of the Great Separation - and we cannot - we had better learn to welcome transformations in Muslim political theology that ease co-existence. The best should not be the enemy of the good.

It is as if the High Priest of Reason had ascended its Temple to offer himself as a sacrifice to the Goat God. Professor Ramadan personifies everything that Lilla hates, and Lilla knows it. But Ramadan has one redeeming virtue. He is not a Christian. Lilla does not love Reason; he simply hates Christianity with all his heart, and will make alliance with whichever of her enemies might be available.

Lilla's essay summarizes a book to be released this month. Don't bother.

Note
1. The politics of God, New York Times Magazine, August 19.

Original article posted here.

Official Version of Zeitgeist: Brilliant Movie

IF YOU GET TIRED OF READING THE BLUEPRINT: TAKE A BREAK AND SEE THIS MINDBLOWING FILM

Beware of charlatans and their fairy tales (and intelligence agencies that promote the same)

Our Collective Delusion

Is the Earth dying of terminal religion?

by W. Christopher Epler

Once upon a time, before the Christian Right, before Christian fundamentalists, before George W. Bush, Christianity had at least something to do with compassion, kindness, and spirituality.

Now, however, the religion of Jesus Christ (at least in America) has been reduced to the infinite hypocrisies of sub humans like Tom Delay, "Dr" Frist, and glassy-eyed, gay-hating, Muslim-hating television Christian Evangelists.

The question is are these psychopaths the precursors of a religious insanity which will necessarily destroy civilization along with much of the biosphere of the Earth?

In short, has religion turned into our worst nightmare?

In the Middle East we get to choose between Muslim "holy warriors" (that infinite contradiction in terms) and the, hypocritical real estate ambitions of a (self) chosen people.

Everywhere we look we see religious fanatics trumpeting murder in the name of God . . . always, always in the name of God.

The problem is that such human beings are simply out of reach. They are so caught up in their terror of life that things like rationality, justice, and science are meaningless to them. They might just as well have time warped from the hordes of Genghis Kahn or Hitler's torch light parades.

Said differently, they are virtually another human species. Homo religioso: the cancer that is rapidly killing us all.

The question before us is this religious evolution into hatred, violence, and greed inevitable, i.e., is the religious free ride over, and are we now seeing the latent Heart of Darkness of ALL religions?

After all, we should take note that religion has always been mankind's designer Disney Land of choice when life gets too confusing and frightening and for literally billions of human beings the 3rd millennia is just too over the top.

So what to do? Well, there's always the pamphlet solution. You can always self lobotomize and join a cult and maybe indirectly (if not directly) righteously kill lots of "alien" people in the process.

When you talk with a religious zealot, you never really have a conversation. What happens is that you get "preached at” by people who would kill your children in a heartbeat if they thought that would garner them some cult points.

The bottom line (and this isn't complicated!) is that religious fanatics and zealots are certifiably insane. Or said more generally, religion has become an institutionalized army of psychotics.

Perhaps over the centuries the good will and sanity of some religious practioners concealed the fact that religion IN ITS ESSENCE is insanity incarnate.

This turns out to be a very plausible thesis. After all, isn't the core of sanity to "be in touch with reality", and isn't a religious "cult" (by definition!) a gaggle to cowards and wimps who are in pell mell flight from reality?

However, it's increasingly obvious that reality cowards are a luxury our planet can now longer afford. In the 3rd millennia (and for evermore), losing touch with reality is equivalent to turning into a planetary cancer cell.

So our neighbors and relatives who choose dingbat doctrines over science, rationality, and truth aren't just harmless people who happen to have "different views"; they are literal psychopaths disguised to look like adult Homo sapiens. Reality for them is horror and their infantile one liners are symptoms of a reality cowardice they are willing to kill for -- over and over and over again.

Perhaps the toilet of insanity and carnage called the "religious" Middle East is proof positive of what happens to civilization when the essence of institutionalized religion (i.e., terror of truth) is allowed to run amok.

Original article posted here.

Bursting the Illusion

Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies

A First Look

Gregory S. Paul
Baltimore, Maryland

Introduction

[1] Two centuries ago there was relatively little dispute over the existence of God, or the societally beneficial effect of popular belief in a creator. In the twentieth century extensive secularization occurred in western nations, the United States being the only significant exception (Bishop; Bruce; Gill et al.; Sommerville). If religion has receded in some western nations, what is the impact of this unprecedented transformation upon their populations? Theists often assert that popular belief in a creator is instrumental towards providing the moral, ethical and other foundations necessary for a healthy, cohesive society. Many also contend that widespread acceptance of evolution, and/or denial of a creator, is contrary to these goals. But a cross-national study verifying these claims has yet to be published. That radically differing worldviews can have measurable impact upon societal conditions is plausible according to a number of mainstream researchers (Bainbridge; Barro; Barro and McCleary; Beeghley; Groeneman and Tobin; Huntington; Inglehart and Baker; Putman; Stark and Bainbridge). Agreement with the hypothesis that belief in a creator is beneficial to societies is largely based on assumption, anecdotal accounts, and on studies of limited scope and quality restricted to one population (Benson et al.; Hummer et al.; Idler and Kasl; Stark and Bainbridge). A partial exception is given by Barro and McCleary, who correlated economic growth with rates of belief in the afterlife and church attendance in numerous nations (while Kasman and Reid [2004] commented that Europe does not appear to be suffering unduly from its secularization). It is surprising that a more systematic examination of the question has not been previously executed since the factors required to do so are in place. The twentieth century acted, for the first time in human history, as a vast Darwinian global societal experiment in which a wide variety of dramatically differing social-religious-political-economic systems competed with one another, with varying degrees of success. A quantitative cross-national analysis is feasible because a large body of survey and census data on rates of religiosity, secularization, and societal indicators has become available in the prosperous developed democracies including the United States.

[2] This study is a first, brief look at an important subject that has been almost entirely neglected by social scientists. The primary intent is to present basic correlations of the elemental data. Some conclusions that can be gleaned from the plots are outlined. This is not an attempt to present a definitive study that establishes cause versus effect between religiosity, secularism and societal health. It is hoped that these original correlations and results will spark future research and debate on the issue.

The Belief that Religiosity is Socially Beneficial

[3] As he helped initiate the American experiment Benjamin Franklin stated that “religion will be a powerful regulator of our actions, give us peace and tranquility within our minds, and render us benevolent, useful and beneficial to others” (Isaacson: 87-88). When the theory of biological evolution removed the need for a supernatural creator concerns immediately arose over the societal implications of widespread abandonment of faith (Desmond and Moore; Numbers). In 1880 the religious moralist Dostoyevsky penned the famous warning that “if God does not exist, then everything is permissible.” Even so, in Europe the issue has not been a driving focus of public and political dispute, especially since the world wars.

[4] Although its proponents often claim that anti-evolution creationism<1> is scientific, it has abjectly failed in the practical realms of mainstream science and hi-tech industry (Ayala et al.; Crews; Cziko; Dawkins, 1996, 1997; Dennett; Gould; Koza et al.; L. Lane; Miller; Paul and Cox; Shanks; Wise; Young and Edis). The continuing popularity of creationism in America indicates that it is in reality a theistic social-political movement partly driven by concerns over the societal consequences of disbelief in a creator (Forrest and Gross; Numbers). The person most responsible for politicizing the issue in America, evangelical Christian W. J. Bryan,<2> expressed relatively little interest in evolution until the horrors of WW I inspired him to blame the scientific revolution that invented chemical warfare and other modern ills for “preaching that man has a brute ancestry and eliminating the miraculous and the supernatural from the Bible” (Numbers: 178).

[5] In the United States many conservative theists consider evolutionary science a leading contributor to social dysfunction because it is amoral or worse, and because it inspires disbelief in a moral creator (Colson and Pearcey; Eve and Harrold; Johnson; Numbers; Pearcey; Schroeder). The original full title for the creationist Discovery Institute was the Discovery Institute for the Renewal of Science and Culture (a title still applied to a division), and the institute’s mission challenges “materialism on specifically scientific grounds” with the intent of reversing “some of materialism’s destructive cultural consequences.” The strategy for achieving these goals is the “wedge” strategy to insert intelligent design creationism into mainstream academe and subsequently destroy Darwinian science (Johnson; Forrest and Gross note this effort is far behind schedule). The Discovery Institute and the less conservative, even more lavishly funded pro-theistic Templeton Foundation fund research into the existence and positive societal influence of a creator (Harris et al.; Holden). In 2000 the Discovery Institute held a neocreationist seminar for members of Congress (Applegate). Politically and socially powerful conservatives have deliberately worked to elevate popular concerns over a field of scientific and industrial research to such a level that it qualifies as a major societal fear factor. The current House majority leader T. DeLay contends that high crime rates and tragedies like the Columbine assault will continue as long schools teach children “that they are nothing but glorified apes who have evolutionized [sic] out of some primordial soup of mud” (DeLay and Dawson). Today’s leaders of the world’s largest Christian denomination, the Catholic Church, share a dim view of the social impact of evolution. In his inauguration speech, Benedict XVI lauded the benefits of belief in a creator and contended, “we are not some casual and meaningless product of evolution.” A leading church cleric and theologian (Schonborn) proclaimed that “the overwhelming evidence for purpose and design” refutes the mindless creation of Darwinian natural selection (also Dean, Dean and Goodstein).

[6] Agreement with the hypothesis that popular religiosity is societally advantageous is not limited to those opposed to evolutionary science, or to conservatives. The basic thesis can be held by anyone who believes in a benign creator regardless of the proposed mode of creation, or the believer’s social-political worldview. In broad terms the hypothesis that popular religiosity is socially beneficial holds that high rates of belief in a creator, as well as worship, prayer and other aspects of religious practice, correlate with lowering rates of lethal violence, suicide, non-monogamous sexual activity, and abortion, as well as improved physical health. Such faith-based, virtuous “cultures of life” are supposedly attainable if people believe that God created them for a special purpose, and follow the strict moral dictates imposed by religion. At one end of the spectrum are those who consider creator belief helpful but not necessarily critical to individuals and societies. At the other end the most ardent advocates consider persons and people inherently unruly and ungovernable unless they are strictly obedient to the creator (as per Barna; Colson and Pearcey; Johnson; Pearcey; Schroeder). Barro labels societal advantages that are associated with religiosity “spiritual capital,” an extension of Putman’s concept of “social capital.” The corresponding view that western secular materialism leads to “cultures of death” is the official opinion of the Papacy, which claims, “the proabortion culture is especially strong precisely where the Church’s teaching on contraception is rejected” (John Paul II). In the United States popular support for the cultural and moral superiority of theism is so extensive that popular disbelief in God ranks as another major societal fear factor.

[7] The media (Stepp) gave favorable coverage to a report that children are hardwired towards, and benefit from, accepting the existence of a divine creator on an epidemiological and neuro-scientific basis (Benson et al.). Also covered widely was a Federal report that the economic growth of nations positively responds to high rates of belief in hell and heaven.<3> Faith-based charities and education are promoted by the Bush administration<4> and religious allies and lobbies as effective means of addressing various social problems (Aronson; Goodstein). The conservative Family Research Council proclaims, “believing that God is the author of life, liberty and the family, FRC promotes the Judeo-Christian worldview as the basis for a just, free and stable society.” Towards the liberal end of the political spectrum presidential candidate Al Gore supported teaching both creationism and evolution, his running mate Joe Leiberman asserted that belief in a creator is instrumental to “secure the moral future of our nation, and raise the quality of life for all our people,” and presidential candidate John Kerry emphasized his religious values in the latter part of his campaign.

[8] With surveys showing a strong majority from conservative to liberal believing that religion is beneficial for society and for individuals, many Americans agree that their church-going nation is an exceptional, God blessed, “shining city on the hill” that stands as an impressive example for an increasingly skeptical world. But in the other developed democracies religiosity continues to decline precipitously and avowed atheists often win high office, even as clergies warn about adverse societal consequences if a revival of creator belief does not occur (Reid, 2001).

Procedures and Primary Data Sources

[9] Levels of religious and nonreligious belief and practice, and indicators of societal health and dysfunction, have been most extensively and reliably surveyed in the prosperous developed democracies (Figures 1-9). Similar data is often lacking for second and third world nations, or is less reliable. The cultural and economic similarity of the developed democracies minimizes the variability of factors outside those being examined. The approximately 800 million mostly middle class adults and children act as a massive epidemiological experiment that allows hypotheses that faith in a creator or disbelief in evolution improves or degrades societal conditions to be tested on an international scale. The extent of this data makes it potentially superior to results based on much smaller sample sizes. Data is from the 1990s, most from the middle and latter half of the decade, or the early 2000s.

[10] Data sources for rates of religious belief and practice as well as acceptance of evolution are the 1993 Environment I (Bishop) and 1998 Religion II polls conducted by the International Social Survey Program (ISSP), a cross-national collaboration on social science surveys using standard methodologies that currently involves 38 nations. The last survey interviewed approximately 23,000 people in almost all (17) of the developed democracies; Portugal is also plotted as an example of a second world European democracy. Results for western and eastern Germany are combined following the regions’ populations. England is generally Great Britain excluding Northern Ireland; Holland is all of the Netherlands. The results largely agree with national surveys on the same subjects; for example, both ISSP and Gallup indicate that absolute plus less certain believers in a higher power are about 90% of the U.S. population. The plots include Bible literalism and frequency of prayer and service attendance, as well as absolute belief in a creator, in order to examine religiosity in terms of ardency, conservatism, and activities. Self-reported rates of religious attendance and practice may be significantly higher than actual rates (Marler and Hadaway), but the data is useful for relative comparisons, especially when it parallels results on religious belief. The high rates of church attendance reported for the Swiss appear anomalous compared to their modest levels of belief and prayer.

[11] Data on aspects of societal health and dysfunction are from a variety of well-documented sources including the UN Development Programme (2000). Homicide is the best indicator of societal violence because of the extremity of the act and its unique contribution to levels of societal fear, plus the relatively reliable nature of the data (Beeghley; Neapoletan). Youth suicide (WHO) was examined in order to avoid cultural issues related to age and terminal illness. Data on STDs, teen pregnancy and birth (Panchaud et al.; Singh and Darroch) were accepted only if the compilers concluded that they were not seriously underreported, except for the U.S. where under reporting does not exaggerate disparities with the other developed democracies because they would only close the gaps. Teen pregnancy was examined in a young age class in which marriage is infrequent. Abortion data (Panchaud et al.) was accepted only from those nations in which it is as approximately legal and available as in the U.S. In order to minimize age related factors, rates of dysfunction were plotted within youth cohorts when possible.

[12] Regression analyses were not executed because of the high variability of degree of correlation, because potential causal factors for rates of societal function are complex, and because it is not the purpose of this initial study to definitively demonstrate a causal link between religion and social conditions. Nor were multivariate analyses used because they risk manipulating the data to produce errant or desired results,<5> and because the fairly consistent characteristics of the sample automatically minimizes the need to correct for external multiple factors (see further discussion below). Therefore correlations of raw data are used for this initial examination.

Results

[13] Among the developed democracies absolute belief in God, attendance of religious services and Bible literalism vary over a dozenfold, atheists and agnostics five fold, prayer rates fourfold, and acceptance of evolution almost twofold. Japan, Scandinavia, and France are the most secular nations in the west, the United States is the only prosperous first world nation to retain rates of religiosity otherwise limited to the second and third worlds (Bishop; PEW). Prosperous democracies where religiosity is low (which excludes the U.S.) are referred to below as secular developed democracies.

[14] Correlations between popular acceptance of human evolution and belief in and worship of a creator and Bible literalism are negative (Figure 1). The least religious nation, Japan, exhibits the highest agreement with the scientific theory, the lowest level of acceptance is found in the most religious developed democracy, the U.S.

[15] A few hundred years ago rates of homicide were astronomical in Christian Europe and the American colonies (Beeghley; R. Lane). In all secular developed democracies a centuries long-term trend has seen homicide rates drop to historical lows (Figure 2). The especially low rates in the more Catholic European states are statistical noise due to yearly fluctuations incidental to this sample, and are not consistently present in other similar tabulations (Barcley and Tavares). Despite a significant decline from a recent peak in the 1980s (Rosenfeld), the U.S. is the only prosperous democracy that retains high homicide rates, making it a strong outlier in this regard (Beeghley; Doyle, 2000). Similarly, theistic Portugal also has rates of homicides well above the secular developed democracy norm. Mass student murders in schools are rare, and have subsided somewhat since the 1990s, but the U.S. has experienced many more (National School Safety Center) than all the secular developed democracies combined. Other prosperous democracies do not significantly exceed the U.S. in rates of nonviolent and in non-lethal violent crime (Beeghley; Farrington and Langan; Neapoletan), and are often lower in this regard. The United States exhibits typical rates of youth suicide (WHO), which show little if any correlation with theistic factors in the prosperous democracies (Figure 3). The positive correlation between pro-theistic factors and juvenile mortality is remarkable, especially regarding absolute belief, and even prayer (Figure 4). Life spans tend to decrease as rates of religiosity rise (Figure 5), especially as a function of absolute belief. Denmark is the only exception. Unlike questionable small-scale epidemiological studies by Harris et al. and Koenig and Larson, higher rates of religious affiliation, attendance, and prayer do not result in lower juvenile-adult mortality rates on a cross-national basis.<6>

[16] Although the late twentieth century STD epidemic has been curtailed in all prosperous democracies (Aral and Holmes; Panchaud et al.), rates of adolescent gonorrhea infection remain six to three hundred times higher in the U.S. than in less theistic, pro-evolution secular developed democracies (Figure 6). At all ages levels are higher in the U.S., albeit by less dramatic amounts. The U.S. also suffers from uniquely high adolescent and adult syphilis infection rates, which are starting to rise again as the microbe’s resistance increases (Figure 7). The two main curable STDs have been nearly eliminated in strongly secular Scandinavia. Increasing adolescent abortion rates show positive correlation with increasing belief and worship of a creator, and negative correlation with increasing non-theism and acceptance of evolution; again rates are uniquely high in the U.S. (Figure 8). Claims that secular cultures aggravate abortion rates (John Paul II) are therefore contradicted by the quantitative data. Early adolescent pregnancy and birth have dropped in the developed democracies (Abma et al.; Singh and Darroch), but rates are two to dozens of times higher in the U.S. where the decline has been more modest (Figure 9). Broad correlations between decreasing theism and increasing pregnancy and birth are present, with Austria and especially Ireland being partial exceptions. Darroch et al. found that age of first intercourse, number of sexual partners and similar issues among teens do not exhibit wide disparity or a consistent pattern among the prosperous democracies they sampled, including the U.S. A detailed comparison of sexual practices in France and the U.S. observed little difference except that the French tend - contrary to common impression - to be somewhat more conservative (Gagnon et al.).

Discussion

[17] The absence of exceptions to the negative correlation between absolute belief in a creator and acceptance of evolution, plus the lack of a significant religious revival in any developed democracy where evolution is popular, cast doubt on the thesis that societies can combine high rates of both religiosity and agreement with evolutionary science. Such an amalgamation may not be practical. By removing the need for a creator evolutionary science made belief optional. When deciding between supernatural and natural causes is a matter of opinion large numbers are likely to opt for the latter. Western nations are likely to return to the levels of popular religiosity common prior to the 1900s only in the improbable event that naturalistic evolution is scientifically overturned in favor of some form of creationist natural theology that scientifically verifies the existence of a creator. Conversely, evolution will probably not enjoy strong majority support in the U.S. until religiosity declines markedly.

[18] In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies (Figures 1-9). The most theistic prosperous democracy, the U.S., is exceptional, but not in the manner Franklin predicted. The United States is almost always the most dysfunctional of the developed democracies, sometimes spectacularly so, and almost always scores poorly. The view of the U.S. as a “shining city on the hill” to the rest of the world is falsified when it comes to basic measures of societal health. Youth suicide is an exception to the general trend because there is not a significant relationship between it and religious or secular factors. No democracy is known to have combined strong religiosity and popular denial of evolution with high rates of societal health. Higher rates of non-theism and acceptance of human evolution usually correlate with lower rates of dysfunction, and the least theistic nations are usually the least dysfunctional. None of the strongly secularized, pro-evolution democracies is experiencing high levels of measurable dysfunction. In some cases the highly religious U.S. is an outlier in terms of societal dysfunction from less theistic but otherwise socially comparable secular developed democracies. In other cases, the correlations are strongly graded, sometimes outstandingly so.

[19] If the data showed that the U.S. enjoyed higher rates of societal health than the more secular, pro-evolution democracies, then the opinion that popular belief in a creator is strongly beneficial to national cultures would be supported. Although they are by no means utopias, the populations of secular democracies are clearly able to govern themselves and maintain societal cohesion. Indeed, the data examined in this study demonstrates that only the more secular, pro-evolution democracies have, for the first time in history, come closest to achieving practical “cultures of life” that feature low rates of lethal crime, juvenile-adult mortality, sex related dysfunction, and even abortion. The least theistic secular developed democracies such as Japan, France, and Scandinavia have been most successful in these regards. The non-religious, pro-evolution democracies contradict the dictum that a society cannot enjoy good conditions unless most citizens ardently believe in a moral creator. The widely held fear that a Godless citizenry must experience societal disaster is therefore refuted. Contradicting these conclusions requires demonstrating a positive link between theism and societal conditions in the first world with a similarly large body of data - a doubtful possibility in view of the observable trends.

Conclusion

[20] The United States’ deep social problems are all the more disturbing because the nation enjoys exceptional per capita wealth among the major western nations (Barro and McCleary; Kasman; PEW; UN Development Programme, 2000, 2004). Spending on health care is much higher as a portion of the GDP and per capita, by a factor of a third to two or more, than in any other developed democracy (UN Development Programme, 2000, 2004). The U.S. is therefore the least efficient western nation in terms of converting wealth into cultural and physical health. Understanding the reasons for this failure is urgent, and doing so requires considering the degree to which cause versus effect is responsible for the observed correlations between social conditions and religiosity versus secularism. It is therefore hoped that this initial look at a subject of pressing importance will inspire more extensive research on the subject. Pressing questions include the reasons, whether theistic or non-theistic, that the exceptionally wealthy U.S. is so inefficient that it is experiencing a much higher degree of societal distress than are less religious, less wealthy prosperous democracies. Conversely, how do the latter achieve superior societal health while having little in the way of the religious values or institutions? There is evidence that within the U.S. strong disparities in religious belief versus acceptance of evolution are correlated with similarly varying rates of societal dysfunction, the strongly theistic, anti-evolution south and mid-west having markedly worse homicide, mortality, STD, youth pregnancy, marital and related problems than the northeast where societal conditions, secularization, and acceptance of evolution approach European norms (Aral and Holmes; Beeghley, Doyle, 2002). It is the responsibility of the research community to address controversial issues and provide the information that the citizens of democracies need to chart their future courses.

Figures (return)

Indicators of societal dysfunction and health as functions of percentage rates of theistic and non-theistic belief and practice in 17 first world developed democracies and one second world democracy. ISSP questions asked: I know God really exists and I have no doubt about it = absolutely believe in God; 2-3 times a month + once a week or more = attend religious services at least several times a month; several times a week - several times a day = pray at least several times a week; the Bible is the actual word of God and it is to be taken literally, word for word = Bible literalists; human beings [have] developed from earlier species of animals = accept human evolution; I don’t know whether there is a God and I don’t believe there is a way to find out + I don’t believe in God = agnostics and other atheists.

Figure 1Figure 2Figure 3Figure 4Figure 5Figure 6Figure 7Figure 8Figure 9
Legend

A = Australia
C = Canada
D = Denmark
E = Great Britain
F = France
G = Germany
H = Holland
I = Ireland
J = Japan
L = Switzerland
N = Norway
P = Portugal
R = Austria
S = Spain
T = Italy
U = United States
W = Sweden
Z = New Zealand

Original article posted here.

Worship life, use technology and scrap the three major mythmaking doctrines (and ask the Pope to prosecute the child molesters in his "flock")

Pope: Worship God not technology

VATICAN CITY (Reuters) -- Pope Benedict said in his Christmas message on Monday that mankind, which has reached other planets and worships technology, cannot live without God or turn its back on the hungry.

It was shameful that in "this age of plenty and unbridled consumerism" many remained deaf to the "heart-rending cry" of those dying of hunger, thirst, disease, poverty, war and terrorism.

In his "Urbi et Orbi" (to the city and the world) message, he made a heartfelt appeal for peace and justice in the Middle East, an end to the "brutal violence" in Iraq and a solution to fratricidal conflicts in Darfur and other parts of Africa.

"Does a 'Saviour' still have any value and meaning for the men and women of the third millennium?" he asked in his address to tens of thousands of people in a sunny St. Peter's Square.

"Is a 'Saviour' still needed by a humanity which has reached the moon and Mars and is prepared to conquer the universe; for a humanity which knows no limits in its pursuit of nature's secrets and which has succeeded even in deciphering the marvelous codes of the human genome?"

"Is a Saviour needed by a humanity which has invented interactive communication, which navigates in the virtual ocean of the Internet and, thanks to the most advanced modern communications technologies, has now made the Earth, our great common home, a global village?"

The Pope, marking the second Christmas season of his pontificate, said that while 21st century man appeared to be a master of his own destiny, "perhaps he needs a saviour all the more" because much of humanity still suffered.

"People continue to die of hunger and thirst, disease and poverty, in this age of plenty and of unbridled consumerism," he said from the central balcony of Christendom's largest church.

"Some people remain enslaved, exploited and stripped of their dignity; others are victims of racial and religious hatred, hampered by intolerance and discrimination, and by political interference and physical or moral coercion with regard to the free profession of their faith," he said.

"Others see their own bodies and those of their dear ones, particularly their children, maimed by weaponry, by terrorism and by all sorts of violence, at a time when everyone invokes and acclaims progress, solidarity and peace for all," he said.

In his address, the Pope also made a reference to the controversial case of Piergiorgio Welby, a paralyzed Italian man who was denied a Catholic service because he had asked to die.

"What are we to think of those who choose death in the belief that they are celebrating life?" he said.

Welby, an advocate of euthanasia, died on Wednesday after a doctor gave him sedatives and detached a respirator that had kept the victim of advanced muscular dystrophy alive for years.

In his midnight mass for some 10,000 people in St. Peter's Basilica earlier on Monday, he said the image of the baby Jesus in a manger should remind everyone of the plight of poor, abused and neglected children the world over.

At that mass a member of the congregation read a prayer in Arabic asking God to encourage "a spirit of dialogue, mutual understanding and collaboration" among followers of the three great monotheistic religions -- Christianity, Judaism and Islam.

Original article posted here.