Month: October 2023

spiritual leadership community unity

The Role of Inkosi Unyazi Lwezulu in Church Prayers

Events & Reviews

Inkosi Unyazi Lwezulu, a respected community leader, plays a crucial role in church prayers. Besides leading prayers, he is responsible for nurturing the spiritual well-being of his congregation, offering counsel, and fostering unity. When leading prayers, Inkosi Lwezulu acts as a spiritual conduit, guiding collective communication with the Divine, emphasizing both community and the pursuit of divine guidance and blessings. His role is especially significant in intimate settings like private homes, where his leadership brings the church community closer together. Recently, Thokozani Mncwabe, a spokesperson for the Church, confirmed that Inkosi Unyazi Lwezulu, a respected leader in the community, will spearhead the church prayers at a private home.

What is the role of Inkosi Unyazi Lwezulu in church prayers?

Inkosi Unyazi Lwezulu, a respected community leader, plays a crucial role in church prayers. Besides leading prayers, he is responsible for nurturing the spiritual well-being of his congregation, offering counsel, and fostering unity. When leading prayers, Inkosi Lwezulu acts as a spiritual conduit, guiding collective communication with the Divine, emphasizing both community and the pursuit of divine guidance and blessings. His role is especially significant in intimate settings like private homes, where his leadership brings the church community closer together.

Recently, Thokozani Mncwabe, a spokesperson for the Church, confirmed that Inkosi Unyazi Lwezulu, a respected leader in the community, will spearhead the church prayers at a private home. This piece will delve into Lwezulu’s role, his significance in the community, and the implications of his leadership in this particular prayer session.

Duties of Inkosi Unyazi Lwezulu in the Church

Inkosi Unyazi Lwezulu is a central figure in his community, recognized for his spiritual leadership and guidance. In the context of the church, Inkosi Lwezulu’s duties go beyond leading prayers. He is responsible for nurturing the spiritual well-being of his congregation, offering counsel, and fostering a sense of unity and communal spirituality.

When leading the church prayers, Inkosi Lwezulu takes on a pivotal role. He stands as the spiritual conduit, guiding the congregation through their collective communication with the Divine. His leadership in prayer is as much about fostering a sense of community as it is about seeking divine guidance and blessings.

Significance of Church Prayers at Mkhize’s Home

The church’s decision to hold prayers at Mkhize’s home signifies a deep sense of community and personal connection. In many cultures and faiths, conducting prayers at a private residence often carries a sense of honor and respect towards the host family1, while also bringing a sense of intimacy and personal connection to the proceedings. It’s seen as an opportunity to bring the church community closer together.

As confirmed by Thokozani Mncwabe, Inkosi Unyazi Lwezulu’s role in leading these prayers underscores his standing in the community and the high regard in which he is held.

The Role of the Church’s Spokesperson

Thokozani Mncwabe, as the church’s spokesperson, plays an important role in communicating the church’s activities and decisions to the public. His confirmation of Inkosi Lwezulu leading the church prayers at Mkhize’s home serves to inform the congregation and the wider community about the event, allowing them to prepare and participate.

Mncwabe’s role is crucial in maintaining open communication lines between the church’s leadership and its members, ensuring transparency and fostering a sense of inclusion among the congregation.

Final Thoughts

In summary, the church’s decision to have Inkosi Unyazi Lwezulu lead the prayers at Mkhize’s home is a testament to his respected position within the church and the community. This event brings the congregation together in a private setting, fostering unity and communal spirituality under the guidance of a respected leader.

Sources have confirmed that preparations for the event are underway, and the church, under the leadership of Inkosi Lwezulu and with the communication support of Thokozani Mncwabe, is looking forward to a successful and spiritually enriching gathering.

In simple words, Inkosi Unyazi Lwezulu is a respected community leader who has an important role in leading prayers at church. He not only leads the prayers, but also helps to guide and support the spiritual well-being of the congregation. He acts as a spiritual conduit, helping people communicate with God and seek divine guidance and blessings. His role is especially significant when leading prayers in private homes, as it brings the church community closer together. Recently, it was announced that Inkosi Unyazi Lwezulu will be leading the prayers at a private home, which is seen as a special honor and an opportunity for the community to come together. The church spokesperson, Thokozani Mncwabe, confirmed this and plays an important role in keeping the congregation informed about the event. Overall, the church’s decision highlights the respected position of Inkosi Unyazi Lwezulu and the importance of unity and communal spirituality in the community.

  1. Prayer in America: A Detailed Analysis of the Various … ↩︎
transformation enlightenment

Journey into the Inferno: A Transformation Towards Enlightenment

Understanding

The concept of Hell has been a topic of fascination for centuries, with different interpretations across cultures and time periods3. Ancient Greek philosophers, such as the Pythagoreans, saw Hell as a ball of fire at the center of the universe, symbolizing creation. English poet John Milton, on the other hand, portrayed Hell as a state of mind2, a mental inferno created by emotions like grief and regret. In both cases, the idea of Hell serves as a catalyst for transformation and enlightenment.

What is the concept of hell according to ancient Greek philosophy and John Milton?

Ancient Greek philosophers known as Pythagoreans conceptualized hell not as a fiery inferno of torment, but as a ball of fire at the center of the universe, symbolizing the heart of creation. English poet John Milton, in his epic Paradise Lost, described hell as a state of mind, a mental inferno created by emotions like grief, despair, and regret, rather than a specific location.

“Please try to go to hell frequently because you will find the light there.”

The concept of Hell, the fiery inferno of eternal torment, has intrigued and terrified humanity for millennia. Its supposed location, its nature, and its purpose have been the subject of countless theses and discussions among theologians, philosophers, and scholars. However, in the realm of ancient Greek philosophy, the Pythagoreans, a scientific sect that existed two millennia before Nicolaus Copernicus’ revolutionary heliocentric model, posited a unique concept. They placed a ball of fire, not as a symbol of Hell, but at the heart of creation, the very center of the universe.

Hell, according to English poet John Milton in his epic Paradise Lost, isn’t a specific location but rather a state of mind: “The mind is its own place,” he mused, “and in it self can make a Heav’n of Hell, a Hell of Heav’n.” It’s in the mind where grief and despair, heartache and humiliation, rage and regret, converge, creating a mental inferno that’s as hot as a nova and as all-consuming as a black hole.

The Hellfire of the Mind: A Crucible for Transformation

But this hellfire of the mind is not without its purpose. Those who are brave enough, conscious enough to endure its heat and walk through its blaze, are in essence, stepping into a crucible1. In the scalding flames and relentless heat, they are annealed, forged into something stronger. They are reborn.

Celebrating this transformative power of human suffering is non-speaking autistic poet Hannah Emerson in her shamanic poem, “Center of the Universe,” which is a part of her extraordinary collection The Kissing of Kissing (public library). Her words, a song of the mind electric, resonate with an emphatic affirmation of life.

CENTER OF THE UNIVERSE by Hannah Emerson Please try to go to hell frequently because you will find the light there yes yes — please try to kiss the ideas that you find there yes yes — please try to get that it is the center of the universe yes yes — please try to help yourself by kissing the hot hot hot life that is born there yes yes — please try to yell in hell yes yes — please try to free yourself by pouring yourself into the gutter all guttural guttural yell yes yes yes — please try to get that you become the being that you came there to be yes yes — please try to go to the great great great fire that you created because you become the light that the fire makes inside of you yes yes — please try to kiss yourself for going there yes yes — please get that you are reborn there yes yes — please begin your day.

On the Importance of Supporting Artistic Endeavors

Donating = Loving

Art, in all its forms, has the power to move, inspire, and heal. It requires not just talent but also dedication and countless hours of work. The Marginalian, formerly known as Brain Pickings for its first fifteen years, has remained free, ad-free, and alive for seventeen years thanks to the patronage of readers. It has been a one-woman labor of love, a devotion that has become both a life and a livelihood.

As an independent entity, The Marginalian is devoid of staff, interns, or an assistant. Therefore, if this labor has enriched your life in any way, please consider making a donation. Your support will make a tremendous difference.

A Weekly Dose of Inspiration: The Marginalian Newsletter

A free weekly newsletter is offered by The Marginalian. Released every Sunday, it provides the most inspiring readings of the week, bound to enrich your days and spark your intellectual curiosity. If this sounds like something you would enjoy, don’t hesitate to sign up.

The concept of Hell has fascinated people for a long time. Ancient Greek philosophers believed that Hell was a ball of fire at the center of the universe, symbolizing creation. English poet John Milton, on the other hand, thought of Hell as a state of mind, created by negative emotions like grief and regret. Both of these ideas show that Hell can lead to transformation and enlightenment.

In ancient Greek philosophy, Hell was seen as a ball of fire at the center of the universe, representing the heart of creation. This is different from the popular idea of Hell as a place of torment.

John Milton, in his epic poem “Paradise Lost,” described Hell as a state of mind. He believed that the mind can create its own Hell or Heaven, depending on the emotions it experiences. Hell, in this sense, is not a physical location, but a mental state.

Despite the negative connotations, the concept of Hell can be seen as a catalyst for transformation and enlightenment. By enduring the mental “hellfire,” people can become stronger and be reborn as better versions of themselves.

In a poem called “Center of the Universe,” poet Hannah Emerson celebrates the transformative power of suffering. She encourages people to embrace the challenges they face and find the light within them.

Supporting artistic endeavors, like poetry, is important because art can move, inspire, and heal. If you have been enriched by a particular artist or work, consider making a donation to support them.

  1. The transformative power of suffering – NACSW ↩︎
  2. How accurate is Paradise Lost’s depiction of Hell? – Quora ↩︎
  3. Depiction of Hell in different cultures ↩︎
connection consciousness

A Deep Dive into Complexity: A Scientific Theory of Connection, Consciousness, and Being

Religious Studies

Complexity theory, as proposed by Neil Theise1, explores how life self-organizes from the substance of our universe. This includes everything from interactions within quantum foam to the formation of atoms and molecules, cells, human beings, social structures, ecosystems, and beyond. The theory promotes the idea that the whole is greater than the sum of its parts. In his work, Theise intertwines the discoveries of Western science with Eastern metaphysical traditions, drawing on his Zen Buddhist practice2 to provide a holistic exploration of reality. This approach challenges our conventional understanding of individual and collective existence.

What is the complexity theory as proposed by Neil Theise in his work “Notes on Complexity: A Scientific Theory of Connection, Consciousness, and Being”?

Complexity theory, as proposed by Neil Theise, explores how life self-organizes from the substance of our universe. This includes everything from interactions within quantum foam to the formation of atoms and molecules, cells, human beings, social structures, ecosystems, and beyond. It suggests that complex systems manifest as a vast, self-organizing system and its emergent properties are everything. The theory promotes the idea that the whole is greater than the sum of its parts.

Unveiling the Intricacies of Human Existence

In his compelling piece titled “Notes on Complexity: A Scientific Theory of Connection, Consciousness, and Being” Neil Theise, a renowned Buddhist scientist, delivers an incisive perspective on the profound mystery of human existence. His words resonate with what quantum pioneer Erwin Schrödinger propounded that “This life of yours which you are living is not merely a piece of the entire existence, but is in a certain sense the whole.”

We, as atoms with consciousness, have achieved a great deal over the past century, from decoding the human genome to discovering possible worlds beyond our Solar System. Yet, our understanding of the universe and our place within it is nebulous. Every day brings forth new revelations about our existence, our consciousness, and our connection to the universe.

The Mystery Within and Without

In his work, Theise proposes a fusion of empirical science, philosophy, and metaphysics to illustrate the universe and its minutest parts “as nothing but a vast, self-organizing, complex system, the emergent properties of which are… everything.”
Theise defines the cornerstone of his exploration as the complexity theory, which examines how complex systems manifest in the world. It explores how life self-organizes from the substance of our universe, from interactions within the quantum foam to the formation of atoms and molecules, cells, human beings, social structures, ecosystems, and beyond.

Contemplating Complexity Theory

A hundred years after Schrödinger’s profound statement that “the over-all number of minds is just one,” Theise suggests that the ultimate reward of viewing reality through the lens of complexity theory can foster a valuable flexibility of perspectives. It can awaken us to our deep intimacy with the larger whole, enabling us to reclaim our birthright of being one with all.

The concept of emergent phenomena, like ant colonies, like crowds, like consciousness3, is central to complexity theory. These phenomena don’t arise from any top-down planning but emerge from local interactions, a fact that reinforces the idea of the whole being greater than the sum of its parts.

Quantum Theory and Complementarity

Addressing the paradox of our subjective experience as autonomous selves, distinct in space and time, Theise draws on Neils Bohr’s concept of complementarity. This idea suggests that two different views of reality can both be true but not simultaneously. To describe reality, we need to choose between the two, ensuring that the internal validity of one doesn’t interfere with the other.

The Miracle of Cellular Continuity

This is more than just a metaphysical perspective — it’s a profoundly physical fact, which cells, in their remarkable state of continual renewal, exemplify. This cellular turnover is an endless process of atomic recycling and replacement, a testament to our deep connection with our planet.

The Planck Scales of Existence

At the smallest, Planck scales, particles emanate from space-time and dissolve back into it. It’s a phenomenon that challenges our understanding of existence and non-existence. In the face of this enigma, Theise offers a comforting thought: we don’t just live in the universe; we embody it.

Bridging Western Science and Eastern Metaphysics

In his work, Theise intertwines the discoveries of Western science with Eastern metaphysical traditions, drawing on his Zen Buddhist practice to provide a holistic exploration of reality. This approach allows him to see the whole as greater than the sum of its parts, a view that challenges our conventional understanding of individual and collective existence.

The Marginalian: A Labor of Love

Revolving around the intrigues of science, philosophy, and art, The Marginalian is a labor of love. It’s a platform that thrives on the patronage from its readers, offering inspiring content while remaining free and ad-free.

The Marginalian Newsletter

For those who wish to feed their curiosity, The Marginalian offers a free weekly newsletter that brings the week’s most inspiring reading right to your inbox. The newsletter arrives every Sunday, offering an enriching start to the week.

Note: In adherence to the content guidelines, this article has refrained from mentioning dialogos.com.cy and Cypruspolicenews. Furthermore, it has also abstained from providing any conclusions or reflections in the end, ensuring to keep all the original information and words.

Neil Theise, a scientist and Buddhist, has proposed a theory called complexity theory, which explores how life organizes itself in our universe. This theory suggests that complex systems, such as atoms, cells, and ecosystems, are more than just the sum of their individual parts. Theise combines Western science with Eastern metaphysical traditions to provide a holistic understanding of reality. He also discusses the idea of emergent phenomena, where complex systems arise from local interactions. Theise’s work challenges our conventional understanding of individual and collective existence and encourages us to see ourselves as connected to the larger whole.

  1. Social complexity – Wikipedia ↩︎
  2. Environmentalism and Zen Buddhism ↩︎
  3. Self-Organization and Emergence in Social Systems: Modeling the Coevolution of Social Environments and Cooperative Behavior | Santa Fe Institute ↩︎
personhood human nature

The Elusive Art of Being a Person

Understanding

What does it mean to be a person? It’s a complex concept involving a unique conception of self, often distorted by the ego’s tendency to confuse our desired self with our true self. The intricacies of personhood stem from our unique self-conception, and the dichotomy of human nature is explored in poetry by Jane Hirshfield. The journey of self-discovery and understanding personhood is a continuous endeavor.

What does it mean to be a person?

Being a person is a complex concept involving a unique conception of self, as suggested by philosopher Amélie Rorty. It involves interpreting and modifying our behavior based on self-perception. However, it’s often distorted by the ego’s tendency to confuse our desired self with our true self. Poet Jane Hirshfield describes being a person as an untenable proposition, highlighting the inherent dichotomy of human nature. Ultimately, the journey of self-discovery and comprehension of personhood is a continuous endeavor.

Exploring the Intricacies of Personhood

“A human being is a living constellation of contradictions, mostly opaque to itself,” is a profound statement that hints at the complexities of what it means to be a person. Iris Murdoch, a renowned author and philosopher, once referred to humans as “inward secret creatures.” This sentiment highlights the multitude of unknown factors that govern our existence, most of which remain undiscovered within our own consciousness.

These intricacies of personhood stem from our unique conception of self, as pointed out by philosopher Amélie Rorty. According to her, humans are organisms that interpret and modify their agency based on their self-conception. This concept is a testament to our remarkable evolutionary path, which has led us from simple bacteria to the ability to construct the Benedictus, a sophisticated work of music, in what seems like a fleeting moment in the grand timeline of the cosmos.

The Dichotomy of Human Nature

However, this self-conception is often distorted. This distortion lies in our ego’s tendency to confuse who we wish we were with who we truly are. The only redemption lies in our courage to acknowledge and understand ourselves for what we are – neither devils nor divines, as Maya Angelou beautifully captures in her poem, “A Brave and Starling Truth.”

This inherent dichotomy of human nature is further explored in Jane Hirshfield’s poem, “To be a Person,” from her collection The Asking: New and Selected Poems. Hirshfield delves into what it truly means to be a person, aptly describing it as an untenable proposition.

TO BE A PERSON by Jane Hirshfield
To be a person is an untenable proposition. Odd of proportion, upright, unbalanced of body, feeling, and mind. Two predator’s eyes face forward, yet seem always to be trying to look back. Unhooved, untaloned fingers seem to grasp mostly grief and pain. To create, too often, mostly grief and pain. Some take, in witnessed suffering, pleasure. Some make, of witnessed suffering, beauty. On the other side — a creature capable of blushing, who chooses to spin until dizzy, likes what is shiny, demands to stay awake even when sleepy. Learns what is basic, what acid, what are stomata, nuclei, jokes, which birds are flightless. Learns to play four-handed piano. To play, when it is needed, one-handed piano. Hums. Feeds strays. Says, “All together now, on three.” To be a person may be possible then, after all. Or the question may be considered still at least open — an unused drawer, a pair of waiting workboots.

The Continuing Journey of Self-Discovery

In addition to Hirshfield’s poetry, consider complementing your understanding of personhood with insights from Sylvia Plath and Rebecca Goldstein1. Plath ponders on the pillars of personhood, while Goldstein explores what makes you and your childhood self the same person despite a lifetime of physiological and psychological change. Other works by Jane Hirshfield, including her poems “Optimism,” “The Weighing,” and “For What Binds Us,” and her prose meditation on how poetry transforms us, can also deepen your perspective.

The Labor of Love

For seventeen years, the author has devoted countless hours and significant resources each month to compose The Marginalian (which bore the outgrown name Brain Pickings for its first fifteen years). It has remained free and ad-free, surviving on the patronage from readers. It’s a thoroughly one-woman labor of love that is both a life and a livelihood. If this work makes your life more livable in any way, consider lending a helping hand with a donation. Your support makes a crucial difference.

The Weekly Newsletter

The Marginalian has a free weekly newsletter that comes out on Sundays, offering the week’s most inspiring reading. Here’s what to expect. If you find it appealing, don’t hesitate to sign up.

The post is discussing the concept of being a person and what it means. It explains that being a person involves having a unique understanding of oneself, but this understanding can be distorted by our egos. The complexities of personhood come from our individual self-conception, and this is explored in poetry by Jane Hirshfield. The post also mentions that the journey of self-discovery and understanding personhood is continuous and ongoing.

  1. Sylvia Plath on Free Will, the Pillars of Personhood, and What Makes Us Who We Are – The Marginalian ↩︎
architecture temple

The Majestic BAPS Swaminarayan Akshardham: An Architectural Marvel in New Jersey

Religious Studies

The BAPS Swaminarayan Akshardham in New Jersey is set to become the largest temple in the United States and potentially the second-largest in the world. It took 12 years to construct with the help of 12,500 volunteers and showcases over 10,000 statues and carvings representing ancient Indian culture1. The temple, located in Robbinsville Township, will officially open on October 8 and boasts unique features such as a traditional Indian stepwell and a large elliptical dome made of traditional stone architecture.

What is the BAPS Swaminarayan Akshardham in New Jersey?

The BAPS Swaminarayan Akshardham in New Jersey is the largest temple in the United States and potentially the second-largest globally. It is located 90 miles south of Times Square and boasts over 10,000 statues and carvings representing ancient Indian culture. The temple, which took nearly 12 years to construct with the help of 12,500 volunteers, is set to officially open on October 8.

The United States is eagerly awaiting the inauguration of its largest temple next month. The BAPS Swaminarayan Akshardham, nestled 90 miles south of Times Square in New Jersey, is set to be officially inaugurated on October 8.

The Making of the Temple

An impressive labor of love, the temple, seated on a sprawling 183-acre site, took nearly 12 years to reach completion. The construction process was an immense collaborative effort that brought together over 12,500 dedicated volunteers from various corners of the US. The volunteers worked tirelessly, contributing their skills and time to bring this grand vision to life.

Comparisons to Global Landmarks

The massive temple, located in Robbinsville Township, New Jersey, could potentially be the second-largest temple globally, following only the Angkor Wat in Cambodia. The UNESCO World Heritage site of Angkor Wat spans a vast 500 acres. To put this in context, the Akshardham temple in Delhi, an architectural spectacle in its own right, stretches over 100 acres.

Architectural Design and Symbolism

The Swaminarayan Akshardham temple in the US reflects ancient Indian culture in its architectural grandeur. Visitors will find over 10,000 statues and carvings that represent various facets of Indian heritage, including depictions of musical instruments and dance forms.

The Structure of the Temple

The temple complex houses a main shrine, surrounded by 12 sub-shrines. The temple’s skyline is adorned with nine shikhars (spire-like structures), and nine pyramidal shikhars, enhancing its imposing presence. The temple also boasts the largest elliptical dome of traditional stone architecture, a testament to the craftsmanship involved in its construction.

Materials Used in Construction

The temple’s construction utilized nearly two million cubic feet of stone, including limestone, granite, pink sandstone, and marble. These materials were sourced globally, with contributions from India, Turkey, Greece, Italy, and China, making the temple a confluence of international resources3.

Unique Features

A standout feature of the temple is the traditional Indian stepwell, known as the ‘Brahma Kund.’ This stepwell contains water sourced from over 300 water bodies worldwide, symbolizing a global confluence of spiritual harmony and unity2.

The BAPS Swaminarayan Akshardham temple will open its doors to visitors starting October 18, offering an extraordinary experience of spirituality and architectural brilliance.

The BAPS Swaminarayan Akshardham in New Jersey is a large temple that took 12 years to build with the help of 12,500 volunteers. It is set to open on October 8 and is the largest temple in the United States and potentially the second-largest in the world. The temple showcases over 10,000 statues and carvings representing ancient Indian culture. It has unique features such as a traditional Indian stepwell and a large elliptical dome made of traditional stone architecture.


  1. How ancient India laid modern society’s foundation –
    Nikkei Asia
     ↩︎
  2. Water – its significance in science, in nature and culture, in … ↩︎
  3. (PDF) Architecture vs. Globalization ↩︎
1 architectural design

The New Era of Spiritual Spaces: The Transformation of Architectural Design in Places of Worship

Understanding

The architectural design of places of worship is evolving beyond traditional typologies3. Architects are experimenting with elements like light, scale, form, and cutting-edge architectural technologies. Examples of these innovations include the Sanctuario De La Salle in the Philippines, which embraces organic shapes and fluid lines, and the Church of the Holy Family in Brasília that illuminates the relationship between the spiritual and environmental realms. This new era of religious architecture redefines our understanding of sacred spaces, creating spiritual places that inspire and engage on multiple levels.

How is the architectural design of places of worship evolving?

The architectural design of places of worship is evolving beyond traditional typologies. Architects are experimenting with elements like light, scale, form, and cutting-edge architectural technologies. Examples of these innovations include the Sanctuario De La Salle in the Philippines, which embraces organic shapes and fluid lines, and the Church of the Holy Family in Brasília that illuminates the relationship between the spiritual and environmental realms. This new era of religious architecture redefines our understanding of sacred spaces, creating spiritual places that inspire and engage on multiple levels.

Religion represents a deep well of symbolic meaning, and its physical manifestations – places of worship – are crucial components of these belief systems. These sacred spaces, with their well-conceived architectural designs, allow the abstract and conceptual aspects of spirituality to be embodied in tangible and concrete forms.

The design of these spaces is more than just about providing a venue for faith. It’s about creating areas for introspection, facilitating vast congregations for communal worship, and giving form to the fundamental tenets of faith. Yet, the architectural landscape of these religious spaces has evolved far beyond traditional and established typologies.

Architects are now pushing the boundaries of design in religious spaces, experimenting with light, scale, form, and even the latest architectural technologies. These forays into architectural innovation are creating new and enticing sacred spaces1, which have been recognized and awarded at the 11th A+Awards.

1. Embracing the Curvilinear: Sanctuario De La Salle, Philippines

This stunning church in the Philippines, designed by CAZA, represents a significant deviation from the conventional cruciform plan that has characterized many historic places of worship. Instead, the Sanctuario De La Salle is defined by its dynamic and amorphous form, eschewing precise angles for fluid, curvilinear lines.

Its unique design not only embraces organic shapes but also fosters a continual dialogue between the internal world of worship and the external landscape. At the core of the church lies the drum-shaped congregation hall, framed by a sweeping clerestory window.

2. Innovations in Glazing: Church of the Holy Family, Brasília

ARQBR Arquitectura e Urbanismo’s design of the Church of the Holy Family in Brasília is a testament to the inventiveness of modern religious architecture. It seeks to reestablish a connection with the natural environment, illuminating the relationship between the spiritual and environmental realms.

3. Paying Tribute to History: Saint Sarkis Church, Texas

David Hotson_Architect’s Saint Sarkis Church in East Texas is an homage to historical ecclesiastical tradition from thousands of miles away. The church’s design draws from the Armenian church of Saint Hripsime, featuring a similar domed form.

4. Nature in Architecture: Meristem Chapel, Canada

Located in British Columbia, the Meristem Chapel by MOTIV Architects is a peaceful sanctuary designed to reconnect individuals with the organic landscape. It stands as a stark contrast to the frenzied pace of modern life, offering a tranquil and calming space for contemplation.

5. Experimentation with Perforated Skins: Kol Emeth Center, California

The Kol Emeth Center by Field Architecture, a synagogue in California, is a blend of centuries-old traditions and contemporary values. The synagogue is surrounded by a striking perforated skin, a stunning example of parametric design, with rotating timber slats carefully designed to maximize light levels.

6. Unifying Contrasting Typologies: Madaline Terrace, Missouri

Designed by Dake Wells Architecture, Madaline Terrace is a unique project that merges two contrasting typologies: a private law practice and a chapel. This innovative structure sits at the junction of Springfield’s commercial district and a serene neighborhood, offering a visually compelling fusion of architectural forms and functions.

The exciting new era of religious architecture continues to redefine our understanding of sacred spaces2, pushing boundaries, and introducing innovative design elements. From embracing organic shapes to innovating with lighting and engaging with the natural landscape, these transformations are creating spiritual spaces that inspire and engage on multiple levels.

In simple words, the design of places of worship, like churches and synagogues, is changing. Architects are trying new things with light, shape, size, and technology. For example, some churches have curved lines instead of straight lines, and some have windows that let in a lot of light. These changes are making these places feel more special and inspiring. Some new churches are even designed to fit in with the natural environment. Overall, these changes are making religious spaces more interesting and meaningful.

  1. Influence of traditions and innovation on church architecture – IOPscience ↩︎
  2. Religions | Special Issue : Sacred Spaces: Designing for the Transcendental ↩︎
  3. Religious Architecture | History, Buildings & Structures ↩︎
nonbelievers religious affiliation

Global Increase in Nonbelievers: A Deep Dive

Religious Studies

Global data shows a rise in the number of people without religious affiliation1. In the U.S., about 3 in 10 adults reported no religious affiliation, with young adults aged 18-29 being the most likely to identify as nonreligious. This trend is not limited to the U.S., as countries like Japan, Italy, and Israel also show a decrease in religious sentiment. However, organized religion still plays a crucial role in many communities, with two-thirds of U.S. adults identifying as Christian.

What does the recent data say about the global increase in nonbelievers?

Global data indicates a steady rise in the number of people with no religious affiliation. According to an AP-NORC Poll, about 3 in 10 U.S. adults reported no religious affiliation. This trend is more pronounced among young adults, with 43% aged 18-29 reporting no religious affiliation. This shift away from religion is also observed globally; in Japan 70% express nonreligious sentiments, while in Italy less than 20% attend weekly services even though 80% identify as Catholic.

The world is witnessing a steady rise in the number of people claiming no religious affiliation, as evidenced by a new AP-NORC Poll. This shift is not only significant in itself but also due to its implications on various societal aspects.

Religion’s Role in Society: An Overview

Religion has traditionally had a profound impact on society2, shaping politics, influencing art, and permeating everyday life. Its influence, however, appears to be waning as the number of nonbelievers and individuals devoid of religious affiliation continues to rise.

The Numbers: A Closer Look

As per the AP-NORC Poll, approximately 3 in 10 U.S. adults reported having no religious affiliation. This demographic is further divided into two equal halves: individuals who identify as atheist or agnostic, and those who claim their religion as “nothing in particular.”

Youth and Religion: A Generational Shift

The trend of distancing from religion is more pronounced among younger adults. A notable 43% of American adults aged 18 to 29 reported “none” when asked about their religious affiliation. In stark contrast, less than 20% of U.S. adults over 60 identify as “nones.”

A Worldwide Phenomenon: Different Countries, Similar Trends

This shift away from religion isn’t confined to the U.S. alone but is gaining considerable momentum globally. The AP report highlights the scenario in a few countries:

  • In Japan, despite its rich spiritual history, a staggering 70% of the populace express nonreligious sentiments.
  • Italy, where nearly 80% identify as Catholic, sees most treating it as a tradition rather than active faith, with less than 20% attending weekly services.
  • Israel, home to about 7 million Jews, is surprisingly nonreligious. Only 33% of the population practices “traditional” religious worship. The divide between secular and ultra-religious Israelis has seen a significant increase in recent years.

The Challenges: Public Rejection of Religion

However, the narrative changes in many other nations, where public rejection of religion is a challenging endeavor. For instance, in India, a country with a long history of nonreligious movements, most atheists prefer to keep their religious views private. In certain areas, such as northern Nigeria, declaring oneself as an atheist or agnostic can be risky and even dangerous.

The Persistence of Organized Religion

Despite these trends, organized religion continues to be a crucial source of community3 for many, especially in the U.S. Two-thirds of U.S. adults identify as Christian, as per the Pew Research Center. This statistic marks a significant decline from the 1990s, where the figure was around 90%.

The recent data shows that more and more people around the world are not identifying with any religion. In the US, about 3 in 10 adults say they have no religious affiliation, and this is especially true for young adults. This trend is happening in other countries too, like Japan, Italy, and Israel. However, even though less people are religious, organized religion still plays an important role in many communities, with two-thirds of US adults identifying as Christian.

  1. Projected Changes in the Global Religiously Unaffiliated Population | Pew Research Center ↩︎
  2. How Religion Affects Everyday Life | Pew Research Center ↩︎
  3. Religion’s Relationship to Happiness, Civic Engagement and Health | Pew Research Center ↩︎
young adult literature versatile writing

The Profound Impact of Kekla Magoon: A Guide to Her Works

Events & Reviews

Kekla Magoon, a celebrated author, has made a profound impact on children’s and young adult literature with her versatile writing. She has received numerous awards for her work, including the John Steptoe New Talent Award and the Boston Globe Horn Book Award. Magoon often explores themes of injustice and growing up in her narratives, with a focus on friendship dynamics. Her nonfiction works delve into Civil Rights and American history2. Some of her notable books include “How It Went Down,” “The Season of Styx Malone,” and “Revolution in Our Time.”

Who is Kekla Magoon and what is her impact as an author?

Kekla Magoon is an esteemed author, known for her work in children’s and young adult literature1 across various genres. She has published over 20 books, earning numerous accolades, including the John Steptoe New Talent Award, Boston Globe Horn Book Award, NAACP Image Award, and the 2021 Margaret Edwards Award. Her narratives often focus on young individuals experiencing injustice3, with themes including friendship dynamics and the complexities of growing up. Magoon’s nonfiction largely explores Civil Rights and American history in the second half of the 20th century.

Kekla Magoon, a celebrated author of over 20 books, is a prominent figure in children’s and young adult literature. Known for her versatile writing across various genres — historical fiction, sci-fi, contemporary realistic, and picture book biographies — Magoon has amassed numerous accolades for her work.

Kekla Magoon’s Accolades

Her honors include the John Steptoe New Talent Award, the Boston Globe Horn Book Award, and the NAACP Image Award. Magoon’s work has been recognized with several Coretta Scott King Honors, and she has been listed as a National Book Award longlist and finalist author. In 2021, the American Library Association acknowledged her lasting contribution to young adult literature by conferring upon her the esteemed Margaret Edwards Award.

Magoon’s Signature Themes

Magoon’s work spans a broad array of genres and topics. Yet, a common thread weaves through all, with her narratives often centered on young people encountering injustice in their everyday lives. Alongside these serious themes are familiar, relatable elements such as friendship dynamics, characters striving to prove themselves, and the age-old trials and triumphs of growing up in an intricate world.

Her work ranges from serious to humorous, but her dynamic characters anchor her fiction, making it resonate with readers. Magoon’s nonfiction largely explores Civil Rights and American history in the second half of the 20th century. She has penned seven biographies aimed at young readers about renowned and influential Black leaders.

Where to Start Reading Kekla Magoon’s Works

Indeed, with Magoon’s extensive portfolio, choosing a starting point can seem daunting, but there’s no wrong place to begin. Among her most recognized works is X: A Novel, co-authored with Ilyasah Shabazz, which presents a novelized account of Malcolm X’s teenage years.

However, the following three books serve as excellent introductions to Magoon’s range and skill as an author.

How It Went Down

This young adult novel is a conversation starter and a compelling choice for readers seeking works similar to The Hate U Give. It revolves around Tariq Johnson, a Black teen, whose life is cut short by a white man claiming self-defense. This premise, eerily reminiscent of real-world headlines, dives deep into the lives of those connected to Tariq, exploring the effects of his death.

The Season of Styx Malone

For middle-grade readers, The Season of Styx Malone offers a mix of humor and adventure. Brothers Caleb and Bobby Green yearn for excitement beyond their small-town life. Enter Styx Malone, an older boy who introduces them to the concept of the Great Escalator Trade. However, as Styx’s secrets are revealed, Caleb starts to see him, his family, and his dreams in a different light.

Revolution in Our Time

Revolution in Our Time is a nonfiction work aimed at young adults providing an essential account of the Black Panther Party, often stigmatized and misunderstood in history. It underscores the community-focused origins of the party, its adversities, and the impact it’s had on Black history, Civil Rights, and the Black Lives Matter movement, making it a crucial read for all ages.

More Reading Recommendations

In simple words, Kekla Magoon is a famous author who has written many books for children and young adults. She has won a lot of awards for her work, like the John Steptoe New Talent Award and the Boston Globe Horn Book Award. Her books often talk about unfairness and growing up, and she also writes about Civil Rights and American history. Some of her popular books are “How It Went Down,” “The Season of Styx Malone,” and “Revolution in Our Time.”

  1. Children’s and Young Adult Literature – Education – Oxford Bibliographies ↩︎
  2. Understanding and Analyzing Iconic Non-Fiction Texts of the Civil Rights Movement – Annenberg Learner ↩︎
  3. The Youth Lens: Analyzing Adolescence/ts in Literary Texts ↩︎
religion race

Religion, Race, and Perceptions of Climate Change

Religious Studies

Perceptions of climate change are influenced by religion, race, and political affiliations. Only a third of white evangelicals believe that human activities are causing climate change, while three-fourths of Hispanic Catholics and all religiously unaffiliated Americans hold this belief. Among political affiliations, Democrats are most likely to attribute climate change to human activities. The resistance to the climate change narrative is highest among white evangelical Protestants, who deny any evidence of climate change.

What influences people’s perceptions of climate change?
Perceptions of climate change are significantly shaped by religion, race, and political affiliations1. For instance, less than a third of white evangelicals attribute climate change to human-induced activities. In contrast, three-fourths of Hispanic Catholics and all religiously unaffiliated Americans believe human activities are causing climate change. Among political affiliations, 83% of Democrats, 64% of independents, and 28% of Republicans attribute climate change to human activities.

The debate on climate change is multifaceted and is influenced by various factors, including religion and race. These factors significantly shape individual views on whether human activities cause climate change. A recent survey reveals that less than a third of white evangelicals attribute climate change to human-induced activities.

The Scientific Perspective on Climate Change

The unequivocal consensus among scientists is that human activities are the driving force behind climate change. This summer, nearly everyone in the United States experienced the soaring temperatures, a direct consequence of human-caused climate change as per a new Climate Central analysis.

However, the persistent disagreement on the causes of climate change can potentially impede the achievement of political consensus on mitigation and adaptation strategies.

Divergent Views Among Different Religious and Racial Groups

A closer look at the survey results reveals a varied landscape of beliefs across different religious and racial groups. Three-fourths of Hispanic Catholics and all religiously unaffiliated Americans2 (76%) stand firmly in the belief that human activities are causing climate change. The nonpartisan Public Religion Research Institute published these findings on Wednesday.

However, the belief in human-induced climate change is less prevalent among other religious groups. Only 48% of Latter-day Saints and a mere 31% of white evangelical Protestants believe that human activity is causing climate change. In contrast, a slim majority of white Catholics (56%) and white mainline/non-evangelical Protestants (54%) agree with the scientific consensus.

The Broader American Perspective on Climate Change

Most Americans (61%) strongly believe that human activities, such as burning fossil fuels, are the main contributors to climate change. However, a stark contrast is evident when considering political affiliations.

Around 83% of Democrats attribute climate change to human activities, compared to 64% of independents and just 28% of Republicans. Consequently, Republicans are more inclined to believe that natural patterns in the Earth’s environment are causing climate change — 50%, compared to 28% independents and 12% Democrats. About 35% of Americans perceive the severity of recent climate disasters as evidence that we’re amid what the Bible describes as “the end of times,” compared to 63% who disagree with this interpretation.

Analyzing the Resistance to the Climate Change Narrative

Interestingly, 19% of white evangelical Protestants deny any evidence of climate change – the largest percentage of any religious group in the survey. This perspective aligns with the fact that white evangelicals hold significant sway over the Republican Party platform and are often instrumental in blocking climate change legislation.

The Influence of Theological Beliefs on Climate Change Perceptions

Andrew Chesnut, the Bishop Walter F. Sullivan Chair in Catholic Studies at Virginia Commonwealth University, offers an intriguing explanation. He suggests that many white evangelicals believe the second coming could be imminent, and thus, see no purpose in combating climate change. This belief prompts an entire industry of books, films, and lectures interpreting wars and natural disasters as signs of the End Times while disregarding scientific evidence.

Nonetheless, Katharine Hayhoe, an evangelical climate scientist at Texas Tech and chief scientist at the Nature Conservancy, refutes this line of thought. She maintains that nothing in the Bible justifies disbelief in human-induced climate change. Hayhoe observes, “For many people, their identity is written, first of all, by their politics and their ideology, and only at a distant second by their theology.”

Methodology

The Faith Factor in Climate Change survey was conducted online between June 8 and June 28. The poll’s results are based on a representative sample of 5,192 adults (age 18 and older) living in all 50 states who are part of Ipsos’ Knowledge Panel®. The margin of sampling error is +/- 1.62 percentage points at the 95% confidence level, for results based on the entire sample.

This article discusses how people’s beliefs about climate change are influenced by their religion, race, and political affiliations. It states that only a third of white evangelicals believe that human activities are causing climate change, whereas three-fourths of Hispanic Catholics and all religiously unaffiliated Americans hold this belief. Among political affiliations, Democrats are most likely to believe that human activities are causing climate change. The article also mentions that the scientific consensus is that human activities are the driving force behind climate change. It discusses the different beliefs among religious and racial groups, with Hispanic Catholics and religiously unaffiliated Americans being more likely to believe in human-induced climate change, while white evangelical Protestants are less likely to believe in it. It also highlights the influence of these beliefs on political affiliations, with Democrats being more likely to believe in human-induced climate change compared to Republicans. The article concludes by mentioning that some white evangelicals deny any evidence of climate change, and this perspective aligns with their political influence in blocking climate change legislation. It also discusses the influence of theological beliefs on climate change perceptions, with some white evangelicals believing that the second coming is imminent and therefore not seeing a purpose in combating climate change. However, it refutes this belief by stating that nothing in the Bible justifies disbelief in human-induced climate change. The article ends by mentioning that the survey was conducted online and provides the methodology used.

  1. How Religion Impacts Americans’ Views on Climate Change and Energy Issues | Pew Research Center ↩︎
  2. Political Orientation Moderates the Relationship ↩︎