Latest news with #Judeo-Christian
Reuters
4 days ago
- Health
- Reuters
Religious freedom laws apply in drug injection site case, court says
CHICAGO, July 24 (Reuters) - An organization doesn't have to be founded with a religious purpose to claim protection under the country's laws governing the free exercise of religion, a U.S. appeals court said on Thursday in a ruling that applies the protections to nearly any group claiming to be practicing religion. A unanimous three-judge panel of the 3rd U.S. Circuit Court of Appeals issued the decision in a dispute involving a Philadelphia non-profit that has sought to open a supervised drug-injection site in the city. The court gave Safehouse another chance to argue that it has a religious right to do its work after reversing a lower judge's ruling holding that Safehouse, which has said its work is informed by Judeo-Christian beliefs about the need to preserve life and care for the sick, is not protected by the Religious Freedom Restoration Act and the free exercise clause of the First Amendment of the U.S. Constitution. Safehouse is fighting a long-running U.S. Department of Justice lawsuit seeking to bar it from opening the injection site. The 3rd Circuit panel sent the case back to the district court, directing it to reconsider Safehouse's claims after finding that it does qualify for the protection. Representatives for the Department of Justice did not immediately respond to a request for comment. Ronda Goldfein, an attorney for Safehouse, called the decision "an important milestone for all community-based organizations that save lives by evidence-based, compassionate harm-reduction strategies." The fight between Safehouse and the federal government began in 2019, during Republican President Donald Trump's first administration. At the time, Safehouse was poised to open what would have been the first such safe-injection site in the country, where drug users under supervision by medically trained professionals could obtain clean syringes and inject themselves with heroin, fentanyl or other drugs. New York City instead in 2021 became the location of the first-safe injection sites, and the Justice Department has not pursued an action to close them. Safehouse has said it will open when it has legal permission. The Justice Department argued Safehouse's plans would violate the Controlled Substances Act by maintaining a place that would facilitate illegal drug use. U.S. District Judge Gerald McHugh rejected that argument in 2020, but the 3rd Circuit reversed it a year later, saying that while the U.S. opioid epidemic "may call for innovative solutions, local innovations may not break federal law." The case came back to the 3rd Circuit after McHugh dismissed Safehouse's claims that the threat of prosecution by the DOJ for violating federal drug laws was unconstitutionally chilling its ability to exercise its religious rights. McHugh said Safehouse's articles of incorporation and tax filings said nothing about any religious activity, and while its website mentioned a religious motivation, it did not describe any apparent religious practices or behavior in its activities. But whether Safehouse is a religious entity isn't the right question, the panel said. Under the U.S. Supreme Court's landmark religious rights ruling in Burwell v. Hobby Lobby, laws protecting the free expression of religion can apply to any corporations that claim to exercise religion, the court said. The case is U.S. v. Safehouse, case number 24-2027 in the 3rd U.S. Circuit Court of Appeals. For Safehouse: Ronda Goldfein and Adrian Lowe of the AIDS Law Project of Pennsylvania, Ilana Eisenstein and Ben Fabens-Lassen of DLA Piper, Peter Goldberger of the Law Office of Peter Goldberger and Seth Kreimer of the University of Pennsylvania School of Law For the U.S.: Sarah Carroll and Lowell Sturgill, Jr. of the U.S. Department of Justice
New York Times
5 days ago
- Entertainment
- New York Times
Katherine Marsh's Favorite Greek Mythology Books for Young Readers
Growing up, I thought my family was weird. But my hippie parents and their nasty 'Kramer vs. Kramer'-era divorce were nothing compared with Olympian family dysfunction. When Zeus fears a new baby will usurp him, he tricks his pregnant wife Metis into turning herself into a fly, then swallows her. Problem solved … until he gets the world's worst migraine and gives birth to his full-grown daughter Athena, goddess of wisdom, from his head. Greek mythology is filled with adults behaving badly. When I was a child, these petty, manipulative deities made much more emotional sense to me than some remote Judeo-Christian god. Same for my own children: When my now teenage son was 4, he memorably declared, 'Our god is Zeus.' Another aspect of the tales that appeals to young readers is their disregard for logic. (How did Athena fit in Zeus' head? She just did.) And they're deliciously subversive. Long before all the fuss over 'pregnant people,' the king of the gods himself gave birth, by Zeusarian section! Greek myths are having a moment — one that has lasted 2,700 years. Their rich and varied sources make them endlessly adaptable and relatable. Which means there's a book out there that tells, or retells, these strange and wonderful stories for virtually every age group. Here are some of my favorites. D'Aulaires' Book of Greek Myths I still don't know what made me fall so hard as a child for this collection. Was it my trippy association of the d'Aulaires' drawing of the sea monster Cetus (with her large, howling mouth) with Robert Crumb's cover art for Janis Joplin's 'Cheap Thrills'? Or was it the Henri Rousseau-inflected oversize blooms and stalks of wheat in the image of Demeter's joyous reunion with her daughter Persephone? Regardless, the book is my first-line recommendation for even very young children for its age-appropriate abridgment and future madeleine de Proust illustrations. (Ages 6 and up) Beasts of Olympus Ready to apply some of that basic knowledge to a playful series for early readers? The Beasts of Olympus books by the British Coats tell the story of 11-year-old Pandemonius (a.k.a. Demon), the demigod son of Pan, who is given the job of taking care of the Olympians' magical and monstrous creatures. Like Dr. Doolittle, Demon can speak to the animals, but that doesn't make it easier to deal with the toll inflicted on them by Heracles performing his labors. (Ages 7 to 9) Greeking Out If you are the parent of an elementary schooler obsessed with Greek myths, you probably already know 'Greeking Out,' a hugely popular podcast hosted by the children's radio veteran Curtis and his daughter, Hughes. (If you don't, consider it your next road trip go-to.) The podcast has spawned a series of books that take an equally deep dive into the stories — in the same antic, kid-friendly style. I'm particularly fond of the Oracle of Wi-Fi, who pops onto the page to give extra context: Did you know that 'meter' is the ancient Greek word for 'mother'? (Ages 8 to 12) Echo Echo: Reverso Poems About Greek Myths Speaking of meter, in the Homeric age Greek myths were recited or sung as metric poetry. The picture book 'Echo Echo' presents two interpretations of each tale using the reverso form. This free verse style, in which a poem is read top to bottom and then bottom to top, invites readers of any age to wrestle with the questions myths raise. In 'Pandora and the Box,' for instance, are humans 'weak' for succumbing to curiosity or (if we start with Singer's last lines) noble for 'holding on to hope'? (Ages 6 and up) She Speaks Much has been made of the recent trend of Greek myth retellings that amplify girls' and women's voices. It has bugged me, ever since I was a child, that Ariadne saved Theseus' life with her thread positioning system (TPS?) but he got all the glory for killing the Minotaur. For young readers who share my irritation, the classicist Cargill-Martin's illustrated compendium gives famous — and infamous — female characters the chance to take credit as heroines, warriors and iconoclasts. Behold how Ariadne leans into her own performance review: 'A monster has been defeated, and 14 innocent lives have been saved — because of me.' (Ages 8 to 12) Olympians Greek myths are adaptable not only to changing sensibilities, but also to changing mediums. In the graphic novel realm, the generation weaned on the Marvel Universe will find much to love in O'Connor's 12-book series. He faithfully depicts the origin stories and exploits of the major gods and goddesses, but in the style and language of classic superhero comics. Like any mother of a teenage daughter with a newly acquired goth boyfriend, Demeter rages to Persephone, 'If that gloomy creep thinks he'll ever see you again, he's got another think coming!' (Ages 10 and up) The Iliad and The Odyssey For those who prefer a less hard-boiled treatment, the adaptations by Hinds of the 'Iliad' and the 'Odyssey' are terrific graphic introductions to Homer's foundational epics of war and homecoming. Hinds hews to the ancient story lines while using accessible but not overly modern or simplified language. Odysseus's men 'cast lots' and he battles the 'pack of arrogant suitors.' Hinds's illustrations, meanwhile, transmit the original tone: Wordless panels of Odysseus adrift after Poseidon crushes his raft bring the terrifying power of the 'wine-dark' sea to life. (Ages 12 and up) Amber & Clay Adaptations and retellings abound, but rare is the writer who spins Greek-myth yarns into a completely new tale. Enter the Newbery medalist Schlitz with 'Amber & Clay,' her sweeping meditation on life, death and Socratic philosophy. The story centers on Rhaskos, an enslaved boy, and Melisto, a wealthy, rebellious girl, whose fates intertwine with mortals, gods and each other in ancient Greece. Schlitz captures the pathos of the human condition for middle grade and young adult readers. With its pitch-perfect classical tone, her tapestry of poetry and prose is as artful and dazzling as anything Athena herself might weave. (Ages 10 and up)
Euronews
14-07-2025
- Politics
- Euronews
Fact-checking Antonio Tajani's interpretation of the European flag
A social media post by Antonio Tajani, Italy's deputy prime minister and foreign minister, has sparked debate around the origins and symbolism of the European flag. Writing on X to mark 40 years since its official adoption as the European Union's emblem, Tajani described the flag as 'blue like the cloak of the Madonna, with the 12 stars of the tribes of Israel arranged in a circle". 'A symbol of our values of freedom, of our Judeo-Christian roots,' he added. It has triggered a wave of reactions on social media, with users pointing out that the EU itself describes the flag as standing for 'the values and shared identity of millions of Europeans united in their diversity' and a 'symbol of unity, democracy, and peace". It's not the first time Antonio Tajani has made the claim. Euroverify detected a further two posts on X, in 2013 and 2021, in which he associates the colour blue with the Virgin Mary's mantle and the stars with the 12 tribes of Israel. One historian told Euroverify that Tajani's interpretation is 'essentially incorrect". The search for a 'secular' flag The search for a European flag began in the 1950s when the Council of Europe — the Strasbourg-based human rights organisation which includes 46 member states, and which is not an EU institution — began considering dozens of proposals. Those proposals have been preserved and archived on the Council of Europe's website, which specifies that several designs were rejected because of their religious overtones, such as references to the Virgin Mary. 'These were set aside to keep the flag secular,' the website states. The Council of Europe eventually short-listed two options, one of which was the circle of 12 yellow stars on a blue background, proposed by a member of staff named Arsène Heitz. Heitz's proposal was adopted by the Council of Europe's committee of ministers in 1955. Three decades later, in 1983, the European Parliament decided to adopt the same flag as the symbol of the European Communities, which later became the European Union. That decision was approved by EU leaders in 1985. According to the Council of Europe's website, the number of stars was chosen for its 'symbolism", representing 'harmony and perfection". No official religious connotations Piero Graglia, professor of history of international relations at the University of Milan, told Euroverify that Tajani's interpretation of the flag is 'incorrect'. The number of stars, 12, was chosen because it represents 'perfection' and for its broader symbolic meaning in European culture, he explained, adding that the number carries symbolism in ancient Greek philosophy, mathematics, as well as mythology. 'The Council of Europe, when it adopted the flag, said that the blue is a symbol of the Western sky at sunset, and the twelve stars represent perfection. This is the only acceptable interpretation,' he explained. The European Union's official website describes the circle of 12 gold stars on a blue background as standing for the 'ideals of unity, solidarity and harmony among the peoples of Europe". There is no reference to religious symbolism. Yet, despite the Council of Europe saying it had discarded flag proposals because of their religious overtones in the 1950s, the institution does make an implicit reference to religious analogies in its description of the flag on its website. It describes the number of stars, 12, as recalling 'the apostles, the sons of Jacob, the labours of Hercules, and the months of the year". The sons of Jacob, who was the third of the three patriarchs of the Jewish people, are also known as the twelve tribes of Israel, which Tajani refers to in his statement on X. Designer Heitz cited religious inspiration While the flag itself is considered secular, its designer, Arsène Heitz, did cite religious inspiration. According to Professor Graglia, it is known that a statue of the Virgin Mary in the cathedral of Strasbourg, where Heitz lived and worked, inspired his design. It bears a clear resemblance to the flag. A 2004 article in the Economist also attributes a statement to Heitz in which he said he was inspired by a biblical verse from the Apocalypse of John, which refers to a "woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars".
Los Angeles Times
08-07-2025
- Politics
- Los Angeles Times
Letters to the Editor: Don't give the Bible all the credit for the American Revolution
To the editor: Stunningly, I find myself in agreement with contributing writer Josh Hammer ('The American Revolution sprang not from individualism, but from the Bible,' July 3). I have been a card-carrying atheist since the age of 17, but readily admit that my morals and values are almost entirely based on the Judeo-Christian religion. This does not mean, however, that I must celebrate the Bible on the Fourth of July. Hammer acknowledges that the founders were 'intellectually heterodox' without pointing out that it was one of the deists among them, Thomas Jefferson, who insisted on the separation of church and state as a foundational doctrine. Similarly, he castigates Third World dictators and the Chinese government for their moral indiscretions without acknowledging our own support of slavery, the destruction of Native American culture, the incarceration of Japanese American citizens during World War II or the apparent desire of our current administration to deport any nonwhite immigrants. With all of that said, it is precisely because I do not have to celebrate the Bible that I am a proud American. Maurice Smith, Carpinteria .. To the editor: Hammer ignores the established fact that our Founding Fathers abhorred the way in which biblical religionists in Europe for centuries distorted the Bible's message and wrought havoc, wars and cruelty upon those with differing interpretations. It is this history that compelled them and even an Anglican minister, Roger Williams, to strongly advocate for establishing and maintaining a wall of separation between church and state. Paradoxically, without secularism, diversity of religious beliefs cannot survive. To the extent that there would have been biblical influences on our country's founders, it is more likely to be located in the humanistic citations such as Leviticus 19:34, Exodus 23:9, Matthew 25:35 and 1 Peter 4:9 than in Hammer's referring to Genesis 1:27. Sheldon H. Kardener, Santa Monica .. To the editor: It's a poor historian who cannot distinguish between correlation and causation, which is the case with Hammer's recent column. Thomas Jefferson, and John Locke before him, did not think human equality and rights were axiomatic because of Genesis and the overarching milieu of biblical inheritance, but because 18th-century Enlightenment thinkers had analyzed man in his natural state and found the common denominator of human dignity and liberty. Jews and Christians can celebrate that the Bible's anthropology aligns with those conclusions, but it did not cause them. Let's not rewrite history. The American Revolution and republic are based on reason, not revelation. It's math, not mysticism. Bruce Dickey, Costa Mesa .. To the editor: While Hammer insists that the moral underpinning of our Declaration of Independence is derived from the Bible, he seems to forget that, among other flagrant incongruities, the Bible evidently had no problem with slavery. While the same could be said for the Founding Fathers, in time our nation did have a problem with it. William P. Bekkala, West Hollywood
Yahoo
01-07-2025
- Politics
- Yahoo
Should public school teachers be allowed to lead students in prayer? Here's what Americans think
A fresh wave of debate is unfolding across the country over the role of prayer and religion in public schools. Last week, Texas Gov. Greg Abbott signed a law requiring every public school classroom to display the Ten Commandments. Starting in September, every public school classroom in Texas will have to 'visibly display a poster sized at least 16 by 20 inches' with the Ten Commandments, according to the Texas Tribune. This law is part of a broader push by Texas lawmakers to reintroduce Judeo-Christian values into public education. In May, the state legislature also passed a bill allowing schools to offer a daily period for prayer or religious study. Similar efforts elsewhere have faced legal hurdles. In Louisiana, a Ten Commandments law was blocked by a panel of federal appellate judges, who ruled it unconstitutional. And the U.S. Supreme Court blocked the launch of the nation's first religious public charter school in Oklahoma after a 4-4 split left a lower court ruling against the school in place. When it comes to prayer in public schools, where do Americans stand on this question? It depends where you go in the country, according to a new analysis from Pew Research Center. A slim majority of U.S. adults, 52%, say they support allowing teachers to lead their classes in prayers that mention Jesus, while 46% oppose the idea. But behind this breakdown are significant regional differences that point to deep divides among Americans on this question. In states like Mississippi and Alabama, support tops 75%, reflecting the strong religious tradition in much of the South. In contrast, states like Oregon (65%), Vermont (64%) and California (56%) show majority opposition. Meanwhile, in states such as Virginia, Pennsylvania and Arizona, public opinion is so closely divided that no clear majority emerges. In Utah, 45% favor prayer in class, while 54% oppose it, according to Pew. These findings are part of the latest Religious Landscape Study that took an expansive look at the religious shifts in the country. The study also found that when it comes to the display of religious symbols, half of Americans — about 53% — support allowing cities and towns to display religious symbols on public property, with support especially strong among Christians. In contrast, much smaller shares of non-Christian groups support this idea, including 39% of Buddhists, 35% of Muslims, 31% of Hindus and 25% of Jews. In some states, efforts to incorporate prayer and scripture into the school day have been met with opposition, as in Louisiana's effort to have the Ten Commandments displayed in classrooms, which was banned by a federal appeals court as unconstitutional. 'This is a resounding victory for the separation of church and state and public education,' said Heather L. Weaver, a senior staff attorney with the American Civil Liberties Union, per the Associated Press. 'With (the) ruling, the Fifth Circuit has held Louisiana accountable to a core constitutional promise: Public schools are not Sunday schools, and they must welcome all students, regardless of faith.' Supporters backing the introduction of prayer and scripture back into the classroom believe such measures reinforce moral values, reflect the country's religious heritage and give families more freedom to express their faith in public education. 'The Bible is a necessary historical document to teach our kids about the history of this country, to have a complete understanding of Western civilization, to have an understanding of the basis of our legal system — and is frankly, we're talking about the Bible, one of the most foundational documents used for the Constitution and the birth of our country," Oklahoma Superintendent of Public Instruction Ryan Walters said when he introduced the policy to the state's schools last year, per The Washington Post.
