Religion

In April each year Sikhs around the world celebrate Vaisakhi. While it marks the Indian spring harvest, the festival has a much deeper significance for adherents of Sikhism – it commemorates the birth of a nation of warrior-saints. Over the weekend some of Britain’s 423,000 plus Sikhs began these festivities with impressive street processions called Nagar Kirtans in both London and Glasgow. The latter included a beturbanned bagpipe player to boot. It’s a family friendly affair, with an abundance of free food (langar), martial arts displays (gatka) and speeches from ‘community leaders’ and politicians. But it’s the story at the heart of Vaisakhi — the life and death struggle for India’s freedoms

This article originally appeared in the Spectator in 1991 You are a Spectator reader, an honest, law-abiding, professional with moderate political views. You think you don’t look like a terrorist. Think again. I arrived at Heathrow airport with a good 50 minutes to spare before my scheduled flight to Berlin was due to leave. I was flying there with United Airlines, and going on with British Airways to Moscow to attend an Aspen Institute conference on behalf of the Times. United Airlines took over PanAm’s routes from Heathrow last month. Presumably somewhat sensitive, after Lockerbie, about inheriting PanAm’s security reputation along with its routes, the airline runs its own security

A new survey finds that a quarter of British people who describe themselves as Christian say they do not believe in the resurrection of Jesus. Well, it won’t surprise you to hear that I think they are on theologically dodgy ground. Christians should affirm the resurrection of Jesus, however much they struggle to reconcile it with their rational assumptions. Unless it is affirmed, this whole religion is obviously toast. And yet, before we all agree to join in pouring scorn on these muddled sort-of Christians, I want to point out that the issue is not entirely clear-cut. I believe in the resurrection of Jesus but I also don’t really. I affirm

At 9.30 this morning, during Mass at St George’s Church in Tanto, north of Cairo, Coptic Christians were celebrating the joyful entry of Jesus into Jerusalem on Palm Sunday. And then, in the twinkling of an eye, He was welcoming at least 25 of them into His kingdom, as a bomb went off inside the church. That, at least, is what hundreds of millions of Christians believe; as Holy Week begins. They will be praying for the slaughtered men, women and children of St Mark’s – and also for the victims of a suicide bombing outside St Mark’s Cathedral, Alexandria, soon afterwards. As I write, the death toll from the second attack is reported

Religious believers feel nervous about expressing their faith at work – either by wearing symbols or talking about religion. They’re worried they’ll be mocked by secular bullies. And employers aren’t aware of the situation. Or don’t care. That’s the implication of a new ComRes report, which I’m discussing on this week’s Holy Smoke with my new co-presenter Cristina Odone. As you’ll hear, we don’t agree. She thinks religion is becoming the love that dare not speak its name in the workplace. I think we’re in danger of being dragged into a PC grievance culture. There are also some very sharp observations from Henry Dimbleby, co-founder of the Leon restaurant chain. Anyway, here’s our

In yesterday’s Guardian, David Shariatmadari confronts the claim that Islam is an especially violent religion. The claim, he says, is undermined by the fact that jihadi terrorism is a very recent phenomenon. Yes, there is also the violence of empire-building in its history, but you could say this of Christianity too. ‘Aspects of Islamic teaching do indeed justify some kinds of violence. Islam isn’t a pacifist religion. But again, it has this in common with Christianity, Judaism and other world faiths.’ As I have said quite a few times before, it is simply wrong to say that Islam and Christianity have much the same view of war and peace. Judging from

Pankaj Mishra’s book Age of Anger is good in parts, but also shows the weakness of leftist thought. It is a bold history of political ideas that traces the extremism and populism of our day to nineteenth-century sources. Both Isis supporters and Trump supporters are reacting to the insecurity caused by neoliberal globalisation, he argues. ‘Cosmopolitan civilisation based on individual self-interest’ has brought material wealth at the cost of creating huge expectations that lead to dangerous resentment. And now social media intensifies such resentment. More people reject traditional politics, due to ‘the gap between the profligate promises of individual freedom and sovereignty, and the incapacity of their political and economic organisations

Omar Saif Ghobash, who is the United Arab Emirates ambassador to Russia, has written a good Muslim-reformist tract called Letters to a Young Muslim. There is plenty of passionate rhetoric denouncing rigidity, praising open-mindedness. There are plenty of insights that give the outsider a glimpse of his difficult inheritance (as a half-Arab, half-Russian boy educated in Britain). But is the bullet bit? A bit. While his liberal sympathies are not in doubt, Ghobash does not quite focus on the core issue with adequate determination. For me, the essence of the Muslim-reformist task is the repudiation of theocracy. This entails more than denunciations of terrorism, religious police, blasphemy laws and so