In this radical critique of his own academic specialty, biblical scholar Hector Avalos urges his colleagues to concentrate on educating the broader society to recognize the irrelevance and even violent effects of the Bible in modern life.
Is religion inherently violent? If not, what provokes violence in the name of religion? Do we mischaracterize religion by focusing too much on its violent side?In this intriguing, original study of religious violence, Prof. Hector Avalos offers a new theory for the role of religion in violent conflicts. Starting with the premise that most violence is the result of real or perceived scare resources, Avalos persuasively argues that religion creates new scarcities on the basis of unverifiable or illusory criteria. Through a careful analysis of the fundamental texts of Judaism, Christianity, Islam, and Hinduism, Dr. Avalos explains how four scarce resources have figured repeatedly in creating religious violence: sacred space (e.g., the perception by three world religions that Jerusalem is sacred); the creation of holy scriptures (believed to be privileged revelations of God's will); group privilege (stemming from such beliefs as a chosen people or predestination, which also creates a group of outsiders); and salvation (by which concept some are accepted and others rejected). Thus, Avalos shows, religious violence is often the most unnecessary violence of all since the scarce resources over which religious conflicts ensue are not actually scare or need not be scarce.Comparing violence in religious and nonreligious contexts, Avalos makes the compelling argument that if we condemn violence caused by scarce resources as morally objectionable, then we must consider even more objectionable violence provoked by alleged scarcities that cannot be proven to exist. He also examines the Nazi Holocaust and the Stalinist Terror, which have been attributed to the pernicious effects of atheism or secular humanism. By contrast, Avalos pinpoints underlying religious factors as the cause of these horrific instances of genocidal violence.This serious philosophical examination of the roots of religious violence adds much to our understanding of a perennial source of widespread human suffering.Hector Avalos (Ames, IA) is associate professor of Religious Studies at Iowa State University, the author of five books on biblical studies and religion, the former editor of the Journal for the Critical Study of Religion, and executive director of the Committee for the Scientific Examination of Religion.
Violence and religion have been interacting from the beginning of recorded history according to The Reality of Religious Violence: From Biblical to Modern Times. This book addresses two major questions: 1. Does religious violence exist? 2. If so, how is it different from other types of violence? The first question is a reaction to a whole stream of scholarship led by William T. Cavanaugh, author of The Myth of Religious Violence (2009), which denies that religious violence is a specific category of violence over against many other types of violence that we can name. The second question is whether 'religious violence' is a useful category at all. This book argues that religious violence is not only a useful category, but also a necessary one if we are to understand our history and seek solutions. It is true, nevertheless, that wars and other types of violence can be caused by problems that have nothing to do with religion. What is central to this book is the ethical quality of religious violence. Non-religious violence arises from causes one can detect (e.g. oil, water, money). Religious violence does not have any detectable cause, since there is no supernatural force or being that we can identify as the cause. That is what makes religious violence more tragic. Detailed examples are drawn from the Hebrew Bible, Christian texts, and Muslim texts.
Did Jesus ever do anything wrong? Judging by the vast majority of books on New Testament ethics, the answer is a resounding No. Writers on New Testament ethics generally view Jesus as the paradigm of human standards and behaviour. But since the his-torical Jesus was a human being, must he not have had flaws, like everyone else? The notion of a flawless human Jesus is a paradoxical oddity in New Testament ethics. According to Avalos, it shows that New Testament ethics is still primarily an apologetic enterprise de-spite its claim to rest on critical and historical scholarship. The Bad Jesus is a powerful and challenging study, presenting de-tailed case studies of fundamental ethical principles enunciated or practised by Jesus but antithetical to what would be widely deemed 'acceptable' or 'good' today. Such topics include Jesus' supposedly innovative teachings on love, along with his views on hate, violence, imperialism, animal rights, environmental ethics, Judaism, women, disabled persons and biblical hermeneutics. After closely examining arguments offered by those unwilling to find any fault with the Jesus depicted in the Gospels, Avalos concludes that current treatments of New Testament ethics are permeated by a religiocentric, ethnocentric and imperialistic orientation. But if it is to be a credible historical and critical dis-cipline in modern academia, New Testament ethics needs to discover both a Good and a Bad Jesus.
In this immensely wide-ranging and fascinating study, Avalos critiques the common claim that the abolition of slavery was due in large part to the influence of biblical ethics. Such a claim, he argues, is characteristic of a broader phenomenon in biblical scholarship, which focuses on defending, rather than describing, the ethical norms encountered in biblical texts. The first part of Avalos's critique explores how modern scholars have praised the supposed superiority of biblical ethics at the cost of diminishing or ignoring many similar features in ancient Near Eastern cultures. These features include manumission, fixed terms of service, familial rights, and egalitarian critiques of slavery. At the same time, modern scholarship has used the standard tools of biblical exegesis in order to minimize the ethically negative implications of many biblical references to slavery. The second part of the book concentrates on how the Bible has been used throughout Christian history both to maintain and to extend slavery. In particular, Avalos offers detailed studies of papal documents used to defend the Church's stance on slavery. Discussions of Gregory of Nyssa, Aquinas and Luther, among others, show that they are not such champions of freedom as they are often portrayed. Avalos's close readings of the writings of major abolitionists such as Granville Sharp, William Wilberforce and Frederick Douglass show an increasing shift away from using the Bible as a support for abolitionism. Biblical scholars have rarely recognized that pro-slavery advocates could use the Bible just as effectively. According to Avalos, one of the complex mix of factors leading to abolition was the abandonment of the Bible as an ethical authority. The case of the biblical attitude to slavery is just one confirmation of how unsuitable the Bible is as a manual of ethics in the modern world.
In this new anthology critiquing Christianity, John Loftus-a former minister and now a leading atheist-has brought together an outstanding group of respected scholars who focus on the harms caused by the world's leading religion. The contributors begin by dissecting the many problematic aspects of religious faith generally. They repeatedly demonstrate that, with faith as a foundation, almost anything can be believed or denied. And almost any horrific deed can be committed. The authors then take a good hard look at many of the most important political, institutional, scientific, social, and moral harms committed in the name of Christianity. These range from the historical persecutions of the Inquisition and witch hunts to the current health hazards of faith healing. Finally, the authors answer three common Christian retorts to criticisms from nonbelievers- (1) that atheists cannot judge a harmful action without an objective moral standard; (2) that atheists need faith to solve the world's problems; and (3) that atheists cannot live a good life without faith. Loftus and the contributors generally conclude that, given both the well-documented historical record and ongoing problems raised by the faith, Christianity decisively fails empirical tests of its usefulness to humanity.
This book is a memoir. Throughout this storytelling narrative, the reader will be taken on a journey that is full of adventures and rich in serendipity. The author takes the reader on a journey through his academic experience in five US states and six universities. The book has three sections. Part 1 begins with the immigrant experience of the author's family. Part 1 covers the author's early years, growing-up in Mexico City, including his college experience, and later his International Nutrition studies at Cornell University in Ithaca, New York. In Part 1, the author shares his entry into his academic career where he discovers his passion for public health. He writes about his road to public health to seek a philosophy of scholarship bridging science with human justice. Part 2 focuses on the author's work with community health workers. In Part 2, the author sets the stage and explains ways to transform communities and to bring health justice. Finally, in Part 3, the author presents a new vision with a new actor: the community spiritual worker. The book is a vibrant and colorful tapestry, full of inspirational real-life stories, cultural foods, poems, songs, and many accounts of the author's rich life experience, living in two cultures, Mexico and the US, and working in various universities. The author sheds light on the people who have been in the shadows and who have been invisible within communities. The book emphasizes that working with communities is an art.
This is a story about Moisés Fernandez, a humble man who was obligated since childhood to confront his destiny in order to survive. Although his life was always subjected to adversity, it never defeated him. Even when he saw no light, his warrior spirit would challenge and defeat adversity. His misfortunes hurt the people whom Moises loved most, and this was more painful than if he had been harmed directly. His battle against destiny led him to experience a series of incredible events, which were accompanied by short times of happiness and long periods of bitterness and sadness. Achieving his goals wasn't easy, but Moisés's courage and persistence enabled him to accomplish what seemed impossible. However, shortly after each triumph, his life would fall back into misfortune; even so, he continued in his battle. In the middle of his struggle he would meet Mayra, his first love and a woman who loved him deeply. However, her parents, who sought an economic future for her, separated the couple against their will. Although destiny placed several obstacles in the couple's path, they maintained hoped to reunite one day. But nine years later, Moisés and Mayra would lose hope of meeting again. Their love would be suspended by time, waiting to be revived. In his adulthood, Moisés concluded from the wisdom of his experiences, that he could change his own destiny and those of others by helping them. One of these individuals would be Hansel, who would eventually become a successful man. In the end, Moisés discovers a way to defeat his destiny, and misfortune no longer possesses the power to shape his life. This novel about love and personal growth is set in Colombia during the recent decades of ongoing political violence. "A true odyssey" is based on real life events, with a small dose of fiction.
In this radical critique of his own academic specialty, biblical scholar Hector Avalos urges his colleagues to concentrate on educating the broader society to recognize the irrelevance and even violent effects of the Bible in modern life.
Is religion inherently violent? If not, what provokes violence in the name of religion? Do we mischaracterize religion by focusing too much on its violent side?In this intriguing, original study of religious violence, Prof. Hector Avalos offers a new theory for the role of religion in violent conflicts. Starting with the premise that most violence is the result of real or perceived scare resources, Avalos persuasively argues that religion creates new scarcities on the basis of unverifiable or illusory criteria. Through a careful analysis of the fundamental texts of Judaism, Christianity, Islam, and Hinduism, Dr. Avalos explains how four scarce resources have figured repeatedly in creating religious violence: sacred space (e.g., the perception by three world religions that Jerusalem is sacred); the creation of holy scriptures (believed to be privileged revelations of God's will); group privilege (stemming from such beliefs as a chosen people or predestination, which also creates a group of outsiders); and salvation (by which concept some are accepted and others rejected). Thus, Avalos shows, religious violence is often the most unnecessary violence of all since the scarce resources over which religious conflicts ensue are not actually scare or need not be scarce.Comparing violence in religious and nonreligious contexts, Avalos makes the compelling argument that if we condemn violence caused by scarce resources as morally objectionable, then we must consider even more objectionable violence provoked by alleged scarcities that cannot be proven to exist. He also examines the Nazi Holocaust and the Stalinist Terror, which have been attributed to the pernicious effects of atheism or secular humanism. By contrast, Avalos pinpoints underlying religious factors as the cause of these horrific instances of genocidal violence.This serious philosophical examination of the roots of religious violence adds much to our understanding of a perennial source of widespread human suffering.Hector Avalos (Ames, IA) is associate professor of Religious Studies at Iowa State University, the author of five books on biblical studies and religion, the former editor of the Journal for the Critical Study of Religion, and executive director of the Committee for the Scientific Examination of Religion.
In this new anthology critiquing Christianity, John Loftus-a former minister and now a leading atheist-has brought together an outstanding group of respected scholars who focus on the harms caused by the world's leading religion. The contributors begin by dissecting the many problematic aspects of religious faith generally. They repeatedly demonstrate that, with faith as a foundation, almost anything can be believed or denied. And almost any horrific deed can be committed. The authors then take a good hard look at many of the most important political, institutional, scientific, social, and moral harms committed in the name of Christianity. These range from the historical persecutions of the Inquisition and witch hunts to the current health hazards of faith healing. Finally, the authors answer three common Christian retorts to criticisms from nonbelievers- (1) that atheists cannot judge a harmful action without an objective moral standard; (2) that atheists need faith to solve the world's problems; and (3) that atheists cannot live a good life without faith. Loftus and the contributors generally conclude that, given both the well-documented historical record and ongoing problems raised by the faith, Christianity decisively fails empirical tests of its usefulness to humanity.
This new textbook is the definitive evidence-based resource for pediatric critical care. It is the first ostensibly evidence-based pediatric critical care textbook and will prove an invaluable resource for critical care professionals across the globe.
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