Monday, September 04, 2023

Artificial intelligence program poised to shake up Catholic education, doctrine

Magisterium AI uses artificial intelligence technology to provide information for users on everything relating to Catholic doctrine, teachings and Canon law.

August 24, 2023
By  Claire Giangrave
Magesterium AI on social media. Screen grab

Magisterium AI on social media. Screen grab

VATICAN CITY (RNS) — A new Catholic program using artificial intelligence, Magisterium AI, is promising to revolutionize academic research in Catholic education and holds the potential to disrupt long-held doctrines and beliefs.

Created by the U.S.-based company Longbeard, Magisterium AI uses artificial intelligence technology like the one used by the now-famous ChatGPT to provide information for users on everything relating to Catholic doctrine, teachings and Canon law. Unlike other AI programs, which have access to vast swaths of ever-evolving data, the information used by Magisterium AI is limited to official church documents and is carefully curated.

“This way, it avoids the pitfalls of the use of AI,” said Fr. Philip Larrey, who teaches philosophy at the Pontifical Lateran University in Rome and is chair of the Product Advisory Board at Magisterium AI, in an interview with Religion News Service on Wednesday (Aug. 23).

Artificial intelligence programs can sometimes “hallucinate,” meaning they will assemble incorrect or partially incorrect information in order to provide an answer to a query. “Magisterium is trained to only use official documents of the Catholic Church, which is a very small, consistent and narrow documentation,” Larrey said.

“It’s never going to give you a wrong or false answer,” he added.

The Magesterium AI interface. Screen grab

The Magisterium AI interface. Screen grab

With a simple interface, where users can type in questions that will be answered by the artificial intelligence, Magisterium AI hopes to be a helpful service for Catholics and non-Catholics alike. The project can be used by priests seeking to write a homily, canon lawyers looking for the latest updates and researchers wishing to access Catholic documents from the ancient past.

Magisterium AI is already used in 125 countries and is currently available in 10 languages, but its creators hope to add even more. Every day, more information is being entered into the program’s database drawn directly from Catholic resources.

Fr. David Nazar, the rector of the Pontifical Institute for Eastern Churches, believes AI technology has the power to revolutionize research in Catholic academia by providing scholars with access to large amounts of data. Eastern Christian Churches spread all over the world, from Russia to Ethiopia and India, rely on extremely ancient and diversified documents.

The Rev. David Nazar, SJ. Video screen grab

The Rev. David Nazar, SJ. Video screen grab

Magisterium AI “shortens the time and refines your research,” Nazar told RNS in an interview Wednesday. Research that has been ongoing for 10 years over 400 documents and manuscripts could be done in a month or a week, he explained.

The institute is currently digitizing 1,000 documents from its archives and adding them to the Magisterium AI database. This includes one of the largest collections of Syriac manuscripts outside of Syria, which were brought over to Rome after the start of the war in the Middle Eastern country. While the program has the scope of “preserving and researching history with precision,” Nazar said, it also has the potential to be a powerful tool for promoting ecumenism and addressing ancient doctrinal questions.

“The early church councils were as concerned about defining principles — the number of the Trinity, the nature of Jesus etc. — as they were about excluding false expressions of the faith,” he said. The varied amount of languages and cultures that convened at these ancient councils meant participants “often misunderstood one another, and some people were called heretics for the wrong reason.”

Nazar brought up the example of Nestorius, a bishop who was deemed a heretic after the Council of Ephesus in 431. Research conducted at the institute over years led to the conclusion that Nestorius was actually largely misunderstood in his beliefs and wrongly condemned. This understanding promoted communion between the Catholic Church and his remaining followers today.

With tools like Magisterium AI this kind of research could happen in much less time, Nazar said. He acknowledged that as more data from the church’s vast and ancient documentation is inserted into the program, researchers might uncover uncomfortable facts about the church’s doctrine on hot-button issues like married priests and the role of women in the church.

“The truth shall set you free!” Nazar said, quoting Jesus. For the scholar, there is a consolation in finding out that people were wrong, and that is much more valuable than “neurotic concerns over words.”

Image by Gerd Altmann/Pixabay/Creative Commons

Image by Gerd Altmann/Pixabay/Creative Commons

Beyond changing how research is conducted in Catholic schools, Magisterium AI also holds potential for canon lawyers, who can use it to access the latest developments. Pope Francis, for example, has issued a massive number of Motu Proprio, which are changes to the wording of the 1983 Book of Canon Law, during his pontificate. Canon lawyers can view the most updated laws thanks to the AI-powered program.

It can also offer support for priests writing their homilies for Mass, by offering information about church teaching and commentary by experts from the past and present. Larrey said that despite the bad reputation often attributed to artificial intelligence, he believes such programs have a potential for good.

“Is this going to replace canon lawyers or teachers? No, it’s going to be a help,” he said. “Fortunately they won’t substitute a priest so I think I’m safe!”

While Pope Francis has acknowledged the advantages and positive aspects of artificial intelligence, he has also warned against the potential pitfalls and consequences this technology holds, especially for the most vulnerable people in society.

This month, the pope announced that “Artificial Intelligence and Peace” will be the theme of World Day of Peace on Jan. 1, to promote dialogue and ethical reflection on the question of AI.

Navigating the intersection between AI, automation and religion – 3 essential reads

The merging of technology and faith is sparking a transformative shift in redefining spirituality and religious practices.

AI is slowly becoming part of the religious sphere.  (robertprzybysz/iStock via Getty Images)

(The Conversation) — In a era marked by rapid technological advancement, we are seeing everything from artificial intelligence to robots slowly seep into our everyday lives. But now, this technology is increasingly making inroads into a realm that has long been uniquely human: religion.

From the creation of ChatGPT sermons to robots performing sacred Hindu rituals, the once-clearer boundaries between faith and technology are blurring.

Over the last few months, The Conversation U.S. has published a number of stories exploring how AI and automation are weaving themselves into religious contexts. These three articles from our archives shed light on the impacts of such technology on human spirituality, faith and worship across cultures.


1. Prophets come to life

As one of the most prominent religious figures in the world, Jesus has been continually reinterpreted to fit the norms and needs of each new historical context, from Cristo Negro or “Black Christ” to being depicted as a Hindu mystic.

But now the prophet is on Twitch, a video live-streaming platform. And it’s all thanks to an AI chatbot.

A bearded white man wearing a brown hooded jacket has a halo around him.

AI Jesus provides insight on both spiritual and personal questions users ask on his channel.
Twitch user ask_jesus

Presented as a bearded white man wearing a brown hood, “AI Jesus” is available 24/7 on his Twitch channel “ask_Jesus” and is able to interact with users who can ask him anything from deep religious-in-nature questions to lighthearted inquiries.

AI Jesus represents one of the newest examples in the growing field of AI spirituality, noted Boston College theology faculty member Joseph L. Kimmel, and may help scholars better understand how human spirituality is being actively shaped by the influence of AI.



2. Robotic rituals

A unique intersection of religion and robotic technology has emerged with the introduction of robots performing Hindu rituals in South Asia. While some have welcomed the technological inclusion, others express worries about the future that ritual automation could lead to.

A robotic arm performs “aarti” — a Hindu practice in which light is ritually waved for the veneration of deities.

Many believe that the growth of robots within Hindu practices could lead to an increase in people leaving the religion, and question the use of robots to embody religious and divine figures.

But there is another concern: whether robots could eventually replace Hindu worshippers. Automated robots would be able to perform rituals without a single error. This is significant because religions like Hinduism and Buddhism emphasize the correct execution of rituals and ceremonies as a means to connect with the divine rather than emphasizing correct belief.

It’s a concept referred to as orthopraxy, according to Wellesley College anthropology lecturer Holly Walters. “In short, the robot can do your religion better than you can because robots, unlike people, are spiritually incorruptible,” she explained. “Modern robotics might then feel like a particular kind of cultural paradox, where the best kind of religion is the one that eventually involves no humans at all.”


Read more:
Robots are performing Hindu rituals — some devotees fear they’ll replace worshippers


3. AI preachers

According to College of the Holy Cross religious studies scholar Joanne M. Pierce, preaching has always been considered a human activity grounded in faith. But what happens when that practice is taken over by an AI chatbot?

In June 2023, hundreds of Lutherans gathered in Bavaria, Germany, for a service designed and delivered by ChatGPT. But many are cautious about using AI to conduct these religious practices.

St. Paul’s Church in Fürth, Bavaria was packed with over 300 Lutherans who attended a church service generated almost entirely by artificial intelligence.

In their sermons, preachers not only offer advice, but “speak out of personal reflection in a way that will inspire the members of the congregation, not just please them,” Pierce said. “It must also be shaped by an awareness of the needs and lived experience of the worshiping community in the pews.”

For the time being, it seems as though the inability to understand the human experience is AI’s biggest flaw within the preaching sphere.

Read more:
Can chatbots write inspirational and wise sermons?


Editor’s note: This story is a roundup of articles from The Conversation’s archives.

(Meher Bhatia, Editorial Intern, The Conversation. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

A chatbot willing to take on questions of all kinds – from the serious to the comical – is the latest representation of Jesus for the AI age

As a chatbot, dressed in a hooded brown-and-white robe, Jesus is available 24/7 to answer any and all questions on his Twitch channel, ‘ask_jesus.’

On AI Jesus’ Twitch channel, chatbot Jesus answers questions on personal and spiritual matters. (Twitch user ask_jesus)

(The Conversation) — Jesus has been portrayed in many different ways: from a prophet who alerts his audience to the world’s imminent end to a philosopher who reflects on the nature of life.

But no one has called Jesus an internet guru – that is, until now.

In his latest role as an “AI Jesus,” Jesus stands, rather awkwardly, as a white man, dressed in a hooded brown-and-white robe, available 24/7 to answer any and all questions on his Twitch channel, “ask_jesus.”

Questions posed to this chatbot Jesus can range from the serious – such as asking him about life’s meaning – to requesting a good joke.

While many of these individual questions may be interesting in their own right, as a scholar of early Christianity and comparative religion, I argue that the very presentation of Jesus as “AI Jesus” reveals a fascinating refashioning of this spiritual figure for our AI era.

Reinterpreting Jesus

Numerous scholars have described how Jesus has been reinterpreted over the centuries.

For example, religion scholar Stephen Prothero has shown how, in 19th-century America, Jesus was depicted as brave and tough, reflecting white masculine expectations of the period. Prothero argues that a primarily peaceful Jesus was perceived to conflict with these gender norms, and so Jesus’ physical prowess was emphasized.

By contrast, according to scholar R.S. Sugirtharajah, around the same time in India, Jesus was represented as a Hindu mystic or guru by Indian theologians like Ponnambalam Ramanathan in order to make Jesus more relatable for Indian Christians and to show how his spiritual teachings could be usefully adopted by faithful Hindus.

A third presentation of Jesus is reflected in theologian James Cone’s work. Cone depicts Jesus as Black to highlight the oppression he endured as a victim of political violence. He also shows how the “Black Christ” offers hope for liberation, equality and justice to oppressed people today.

The point is not that one of these representations is necessarily more accurate than the others, but instead that Jesus has been consistently reinterpreted to fit the norms and needs of each new context.

The AI Jesus who engages individuals online in the form of a chatbot is the latest in this ongoing pattern of reinterpretation, geared to making Jesus suited to the current times. On AI Jesus’ Twitch channel, users consistently treat this chatbot Jesus as an authority in both personal and spiritual matters. For example, one recent user asked AI Jesus for advice about how best to stay motivated while exercising, while another person wanted to know why God allows war.


AI Jesus at work

AI Jesus represents one of the newest examples in the growing field of AI spirituality. Researchers in AI spirituality study how human spirituality is being shaped by the rising influence of artificial intelligence, as well as how AI can help people understand how humans form beliefs in the first place.

For example, in a 2021 article on AI and religious belief, scholars Andrea VestrucciSara Lumbreras and Lluis Oviedo explain how AI systems can be designed to generate statements of religious belief, such as – hypothetically – “it is highly likely that the Catholic God does not support the death penalty.”

Over time, such systems can revise and recalibrate these statements based on new information. For example, if the AI system is exposed to new data challenging its beliefs, it will automatically nuance future statements in light of that fresh information.

AI Jesus functions very similarly to this kind of artificial intelligence system and answers religious questions, among others.

For example, in addition to fielding questions referring to war and suffering, AI Jesus has responded to questions about why sensing God’s presence can be difficult, whether an action that causes harm yet was done with good intentions is considered a sin, and how to interpret difficult verses from the Bible.

This AI Jesus also adjusts his responses as the chatbot learns from user input over time. For instance, as part of the running stream of questions from some weeks ago, AI Jesus referenced past interactions with users and nuanced his responses accordingly, saying: “I have received this question about the Bible’s meaning before. … But in light of the question you have just posed, I want to add that … .”


AI spirituality beyond AI Jesus

This chatbot guru is facing increasing competition from other sources of AI spirituality.

People sitting on either side of the pews while an avatar on a screen in front delivers a sermon.

Visitors and attendees during the AI-created worship service in St. Paul Church, Bavaria, Germany.
Daniel Vogl/picture alliance via Getty Images

For example, a recent ChatGPT church service in Germany included a sermon preached by a chatbot represented as a bearded Black man, while other avatars led prayers and worship songs.

Other faith traditions are also providing spiritual lessons through AI. For example, in Thailand a Buddhist chatbot named Phra Maha AI has his own Facebook page on which he shares spiritual lessons, such as about the impermanence of life. Like AI Jesus, he is represented as a human being who freely shares his spiritual wisdom and can be messaged on Facebook anytime, anywhere – provided one has an internet connection.

In Japan, another Buddhist chatbot, known as “Buddhabot,” is in the end stages of development. Created by researchers at Kyoto University, Buddhabot has learned Buddhist sutras from which it will be able to quote when asked religious questions, once it is made publicly available.

In this increasing array of easily accessible online options for seeking spiritual guidance or general advice, it is hard to tell which religious chatbot will prove to be most spiritually satisfying.

In any case, the millennia-old trend of refashioning spiritual leaders to meet contemporary needs is likely to continue well after AI Jesus has become a religious presence of the distant past.


(Joseph L. Kimmel, Part-Time Faculty Member (Theology Department), Boston College. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)

LA REVUE GAUCHE - Left Comment: Search results for BUDDHIST ROBOT 










Sunday, September 03, 2023

Sean Feucht event sparks political controversy in eastern Washington

Critics have expressed outrage that Spokane’s mayor attended the Christian nationalist event while wildfires raged in the region.

Musician Sean Feucht, from left, pastor Matt Shea and others pray over Spokane Mayor Nadine Woodward, center, during a “Let Us Worship” event in Spokane, Wash., Aug. 20, 2023. Video screen grab via Twitter/@josephdpeterson

Shea added: “And no matter what anybody says around them, they will glorify and honor and praise you in every single thing they do.”

Feucht also prayed over Woodward, asking God to offer her and her team “revelatory wisdom and insight on how to steward what you want to do in this region.”

After a third person prayed, insisting the “government sits on (God’s) shoulders,” Woodward exited the stage, embracing both Feucht and Shea as she left.

Woodward’s appearance immediately sparked outcry. Critics questioned her association with Feucht and Shea as well as her decision to attend the gathering amid wildfires that swept through the region over the weekend, killing at least two and damaging dozens of homes.

According to FaVs News, local religious leaders were among those to express outrage at Woodward’s appearance. Among them was Mark Finney, pastor of Emmaus church in Spokane, who declared on Facebook that “when community leaders publicly fraternize with those who espouse hatred, racism, and violence, it validates toxic ideologies and makes them seem ‘normal’ to the watching world.”

Political figures also spoke out: Lisa Brown, a mayoral candidate who is running against Woodward, shared Peterson’s footage on X (formerly known as Twitter) and called on Woodward to disavow Shea, whom she described as “an anti-woman anti-LGBTQ extremist, associated w political violence.” Brown lamented that Woodward was “on the stage with (Shea) while fires rage in our county.”

Woodward eventually issued a statement distancing herself from both Shea and the event, accusing the pastor of choosing to “politicize a gathering of thousands of citizens who joined together yesterday to pray for fire victims and first responders.” She only attended the event, she said, to “join with fellow citizens to begin the healing process” — referring to the wildfires.

Spokane Mayor Nadine Woodward, center, is prayed over by pastor Matt Shea, second left, during a Sean Feucht, left, “Let Us Worship” event in Spokane, Washington, Sunday, Aug. 20, 2023. Video screen grab via Twitter/@josephdpeterson

Spokane Mayor Nadine Woodward, center, is prayed over by pastor Matt Shea, second left, during a “Let Us Worship” event hosted by Sean Feucht, left, in Spokane, Wash., Aug. 20, 2023. Video screen grab via Twitter/@josephdpeterson

But Shea fired back on Monday evening, saying on X that Woodward had agreed to attend the event months before the blazes began and that the gathering “wasn’t for ‘fire victims.’”

“Praying for leaders, especially during a crisis, isn’t political it is Biblical,” Shea wrote. “She is the one that politicized what everyone knows was a worship event.”

Neither Shea nor Woodward’s campaign responded to a request for comment.

Fusing religion and politics has become a constant for events organized by Feucht, a former California congressional candidate. In addition to his Let Us Worship events, Feucht works with the conservative activist group Turning Point USA to host an ongoing “Kingdom to the Capitol Tour,” which features him performing at state capitols across the country — as well as the U.S. Capitol — and praying over lawmakers. He has drawn criticism for partnering with right-wing politicians such as Rep. Lauren Boebert of Colorado, who helped orchestrate his worship service in the U.S. Capitol Rotunda earlier this year, as well as Sen. Josh Hawley of Missouri, who has shown up to at least two of Feucht’s events.

Feucht’s association with Shea may prove even more controversial, given the pastor’s past: Shea was maligned in 2018 after it was revealed he distributed a manifesto titled “Biblical Basis for War” that outlined strategies for a “Holy Army.” Upon learning about the document, then-Spokane County Sheriff Ozzie Knezovich “gave it straigt to the FBI,” according to The Spokesman-Review.

More recently, Shea appeared at a right-wing demonstration in nearby Coeur D’Alene, Idaho, to protest an LGBTQ Pride event. When 31 people were arrested in the back of a U-Haul near him under allegations they were planning to riot, Shea published a video to Facebook insisting they were members of the left-wing group antifa. They weren’t: The men were members of the white supremacist group Patriot Front, and two had connections to Shea’s own church.

Reached by Religion News Service, Feucht said in a statement that Let Us Worship events “routinely have pastors, elected officials, community leaders, along with addicts, the lost, the hurting, and the forgotten on stage praying, praising, and worshiping Jesus.”

“Not all of them agree with each other on every issue, but we all agree that there is only ONE WAY under heaven to be saved, and that’s by the blood of Jesus Christ,” Feucht wrote.

Feucht did not directly respond to Woodward’s criticism that Shea politicized the event or outcry regarding his association with Shea.

Shea is also known for his connection to the American Redoubt, a Christian separatist movement that encourages conservative Christians to move from liberal states to “safe havens” in eastern sections of Oregon and Washington as well as Idaho, Montana and Wyoming. Although many local religious leaders such as the local Episcopal bishop have maligned Christian nationalism, a number of vocal supporters of the ideology have in recent years moved to northern Idaho and the surrounding region from states such as California, leading to a surge in Christian nationalist rhetoric.

Feucht appeared to reference the influx during his prayer for Woodward over the weekend.

“We know that people are moving in from all over the world,” Feucht said. “We know that, God, you’re shining the light on this place economically — but we want to see the light of Jesus Christ.”

 Just Catholic

What does ‘respect life’ really mean?

There is an angry selectivity when it comes to life issues.

Photo by Greg Rosenke/Unsplash/Creative Commons

(RNS) — Before backing a law banning abortion in Texas altogether, Gov. Greg Abbott propelled a 2021 measure banning abortion after a heartbeat has been detected, saying he “would protect the life of every child with a heartbeat.” He happens to be Catholic.

So why did Abbott put razor wire and a floating barrier in the Rio Grande? Do migrant children not have heartbeats?

There is an angry selectivity when it comes to life issues. Abortion is certainly a tragic reality in too many places in the world. Without denying the ability of the polity to legally allow or disallow abortion, the better course is to make it unnecessary.

To respect life means just that: the unborn, yes, and the elderly and the stranger, the migrant, and the homeless individual. Respect life includes the “other,” no matter how defined — by gender, skin color, language, ethnicity — the list is endless.



Yet too many so-called pro-life advocates demonstrate an abject denial of others’ right to life.

The task of religion is to expand the conversation, model good behavior and call out the frauds.

On abortion, for example, the leading candidates in the United States’ presidential race exhibit distinct approaches to the question. One has said women who suffer abortion should be legally charged; the other supports legalized abortion. 

We could call the first a “pro-lifer,” but does he in fact respect life?

He has bragged about molesting a woman and has been found guilty of sexual assault. He currently faces 91 felony counts in four different jurisdictions. He does not pay his own legal bills, including those from one of his lawyers, Rudy Giuliani. (He complained that Giuliani lost. Recall his comments about the former Vietnam POW, Sen. John McCain.)

Since the federal right to abortion was overturned by a ruling by the U.S. Supreme Court, the other candidate has worked to circumvent the resulting patchwork of state laws. The complicating factor is his Catholicism, and it is hard to reconcile his position. Still, he seems to be a decent man. While in the U.S. Congress, he took the train home each night to Delaware. He is said to call his children every day.

So, what to do? The U.S. bishops say not to vote on any candidate because of one position on one issue.

Abortion is important, and Catholic opposition is well known. But what happens when you expand the conversation? What happens when you look at other life issues, and how they fare inside the Catholic Church?

The church has stepped up to house immigrants, and there are some places for unwanted children. But here and there is not everywhere.

Too many questions linger.

Does the pastor pay women employees on the same scale as the men? Or are women workers part-timers without benefits or vacation pay? Does he snicker at the thought of ordaining women deacons? Is he capable of informed discussion? Is he an autocrat, a dictator?

Did the bishop move the pederasts, and cover up his — and their — tracks? Has he drained diocesan bank accounts to fight rather than settle with the victims? Does he tweet against Pope Francis? Has he paid lip service to the Synod on Synodality? Does he answer letters of complaint?



These are real questions for the Catholic Church, as it continues to bleed money and adherents while it seems to focus only on abortion. If clerics preach against abortion, they must also preach against the razor wire. If they preach about the value of life, they must respect the people of the church.

Immigration? The death penalty? Workers’ rights?

Too many clerics have replaced the gospel with their personal politics. Until they demonstrate respect for all life, they will continue to be ignored.

The ‘India problem’ under the surface at the Parliament of the World’s Religions

Hindu organizations say they were uniquely singled out for their views on the contentious Indian political atmosphere, leaving some Hindus wondering why they must be tied to the politics of India at an event centered on cultivating harmony between the world's religious communities.

Swami Vivekananda, seated second from right, at the Parliament of the World’s Religions, Sept. 11, 1893, in Chicago. Others seated on stage are Virchand Gandhi, from left, Hewivitarne Dharmapala and possibly G. Bonet Maury. Photo courtesy of Creative Commons


(RNS) — It has been over a century since Swami Vivekananda introduced the tenets of Hinduism to a Western audience for the very first time.

Vivekananda’s speech at the first Parliament of the World’s Religions — part of the 1893 Columbian Exposition in Chicago — was a message of tolerance, mutual respect and universal acceptance.

The parliament, often referred to as the birth of the modern interfaith movement, held its ninth-ever conference this week at the McCormick Place convention center, with Hindus of all stripes present among diverse faith groups from across the world.

But some say Vivekananda’s legacy of inclusiveness is far from what they enjoyed at the parliament. Instead, Hindu organizations say they were uniquely singled out for their views on the contentious Indian political atmosphere, leaving some Hindus wondering why they must be tied to the politics of India at an event centered on cultivating harmony between the world’s religious communities.

From the monks of the Ramakrishna Mission and the educational efforts of Vivekananda Vedanta Society to the familiar “Hare Krishna” chanting of ISKCON, the Hindu presence at this year’s Parliament was philosophically and spiritually diverse.

Daily kirtans — musical devotional chants — and yoga nidra allowed those unfamiliar with the tradition to experience the many forms of worship and intellectual exercises that form the Sanatana Dharma tradition.

Devotees of Amma Sri Karunamayi, a Hindu spiritual leader, use their smartphones to record her speech during a Climate Repentence Ceremony at the Parliament of the World's Religions in Chicago on August 15, 2023. Photo by Lauren Pond for RNS

Devotees of Amma Sri Karunamayi, a Hindu spiritual leader, use their smartphones to record her speech during a Climate Repentence Ceremony at the parliament of the World’s Religions in Chicago on August 15, 2023. Photo by Lauren Pond for RNS

Hindus were also involved in discussions on combatting climate change and the misuse of the swastika, an ancient Hindu symbol that was appropriated by Nazis into their Hakenkreuz, or “hooked cross,” symbol. 



Nivedita Bhide, part of the Indian organization Vivekananda Kendra, was set to be a featured luminary in the parliament’s plenary. But days before the conference, Bhide’s speaking engagement was dropped due to activists sounding the alarm on her allegedly Islamophobic statements on social media and ties to Hindu nationalist ideology. 

Parliament leaders did not address specific concerns from Hindu groups about Bhide’s cancelation.

“The parliament is presently concluding its convening in Chicago with more than 7,000 attendees with very broad and deep Hindu participation that we are grateful for,” the Parliament of the World’s Religions said in a statement to Religion News Service. “The parliament is open to people of all religions, spiritual paths and ethical convictions, consistent with the values of respectful dialogue. We seek to promote harmony and partnerships amongst world’s religions and spiritual communities on issues that humanity faces today.”

The far-right nationalist ideology that Bhide was accused of following has been embraced by supporters of Indian Prime Minister Narendra Modi. Hindu-majority India has been on the USCIRF’s watchlist for countries eroding religious freedom because of increasing concerns about the oppression and marginalization of Muslim and Christian minorities. 

Given that the 2023 Parliament’s theme was “A Call to Conscience: Defending Freedom and Human Rights,” Bhide’s alleged embrace of Hindu Nationalism was out of place for a conference speaker. But some American Hindus feel they were the only diaspora group in attendance that was singled out to answer for their ancestral homeland’s woes. 

Richa Gautam. Photo via Twitter

Richa Gautam. Photo via Twitter

Richa Gautam, the founder of Castefiles.com, said that one of the highlights of the conference was engaging in dialogue with groups that are not often on Hindu Americans’ radar — people of the Bahai faith, indigenous traditions and pagans.

But Gautam argued that Bhide’s cancelation was part of a series of attempts to “target and cancel Hindu voices, even those that speak for spiritualism.”

“If you’re coming for a ‘kumbaya’ conference, you might as well allow everyone,” said Gautam. “That is the magnanimity and generosity you would expect by people who are driven by spiritual or religious conversation and dialogue. But obviously, that wasn’t the case.”

Multiple discussions of Hindu nationalism were held by groups like Hindus for Human Rights and the Indian American Muslim Council. The Hindu Swayamsevak Sangh and World Hindu Council (also referred to as VHPA) were also in attendance, along with the Hindu American Foundation and the Coalition of Hindus of North America.

Vocal critics of the Hindu right, including South Asian history scholar Audrey Truschke, spoke at the parliament on Friday about the threats and harassment she has received from right-wing groups due to her scholarship on Hindu nationalism.

“I’m happy to see the Parliament of World Religions (@InterfaithWorld) take far-right religious nationalism seriously and remove some Hindu nationalists,” she wrote on X, the site formerly known as Twitter, after Bhide was dropped as a speaker. “It’s not perfect; they missed some. But it’s a step towards condemning bigotry and enabling a greater diversity of voices.”



The Indian American Muslim Council has long been fighting to expand awareness of the unequal treatment of Muslims in India under the BJP’s rule. A banner from the Indian American Muslim Council named the Hindu American Foundation and a series of other American Hindu groups as “Hindutva Organizations in America.” 

Mat McDermott. Photo by Tejus Shah/HAF

Mat McDermott. Photo by Tejus Shah/HAF

The term “Hindutva” translates to “Hindu-ness,” but refers to Hindu nationalism.

Mat McDermott, the communications director for Hindu American Foundation, says the claims made on IAMC’s banner, including that the group “lobbies for Indian politicians and supports a beef and Hijab ban,” were categorically untrue. McDermott was personally called out on X and in person at a Hindu nationalism panel for working with a “right-wing hate group.” To some, he says, HAF is no different than Hindu extremists calling to expel Muslims. 

“I was livid,” said McDermott. “We were not talking about anything to do with India, nor anything HAF and IAMC had clashed on in the past.”

McDermott said the nonprofit organization, which has been around since 2003, has long been the target of academics and activists. McDermott said the HAF’s views are “pretty much in the center” and argued that it is increasingly difficult to have nuanced views on the Indian government in left-wing spaces. 

“In the current public discourse, it’s “you’re with us or you’re against us,” said McDermott. “You’re irredeemable if you don’t condemn the government of India outright.”

This is not the first time politics has gotten in the way of Hindus and the parliament. In 2013, the parliament canceled its co-sponsorship of Swami Vivekananda’s 150th birthday celebration in Chicago, where Indian yogi and ayurveda businessman Baba Ramdev gave a speech, without revealing why.

A poster of Swami Vivekananda during the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. RNS photo by Bob Smietana

A poster of Swami Vivekananda during the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. RNS photo by Bob Smietana

As a result, the only Hindu members of the parliament’s board of directors resigned.

“To completely ignore issues of fairness, transparency, and mutual respect raised by the Hindu community at large and the condescending tone of the announcement should call into question the parliament’s ability to be a global leader in the interfaith movement,” said Pawan Deshpande, a member of HAF’s executive council, back in 2013.

Nikunj Trivedi, the president of the Coalition of Hindus of North America, said Hindus are accepted when they are peaceful and apolitical, but not when they raise their voices about issues like Hinduphobia. 

“A good Hindu should never talk about the problems Hindus face,” said Trivedi. “The minute they do, they are called a Hindu nationalist. They are canceled.”

He says many Americans are already misinformed about the Hindu religion and that critics of the Modi regime are contributing to a negative image of the Hindu diaspora. Instead of building spiritual, religious and philosophical bridges of understanding, he says, some are contributing to the perspective that Hindus should not be involved in these types of conferences.

“It creates this idea that Hindus are not good people, who endorse violence, ethnic cleansing and genocide,” said Trivedi. “The treasures of our culture are completely sidelined by creating this monstrous idea that this entire community is out to get someone.”

For some Hindus, Vivekananda’s legacy becomes tarnished when the parliament becomes politicized.

“I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal,” Vivekananda said in his famed 1893 speech.

Rakhi Israni is the legal director for HinduPACT, a policy initiative of the VHPA. She is also on the board of advisers for the Vivekananda Yoga UniversityIsrani says it is okay if discussions of politics help someone understand religion or faith a little better, but not if they are used to shut down others’ viewpoints.

“A forum like this should really be about faith, spirituality and the uplifting of people in general,” said Israni. “Vivekananda’s speech opened a lot of people’s minds to the idea that we are all one family, or in the Hindu philosophy, ‘Vasudhaiva Kutumbakam.'”

 Opinion

Explaining the Hindu divide at the Parliament of the World’s Religions

It shouldn’t be hard to see why fusing of religious and national identity causes anxiety and fear.

Religious leaders chant on stage during a climate repentance ceremony at the Parliament of the World’s Religions in Chicago on Aug. 15, 2023. Photo by Lauren Pond for RNS

(RNS) — At the Parliament of the World’s Religions in Chicago last week with the theme of defending human rights, several Hindu groups complained that, at an event that celebrates common ground among religious communities, they were tied unfairly to India’s contentious religious politics. 

What those who complained didn’t address was that they, along with a growing number of Hindu organizations in India and in the United States, have tied themselves to those contentious and aggressive politics. These groups ought not to be surprised when their views on the relationship between religion and the nation-state is called out in public spaces,  especially because these ideologies contribute to tension and violence in India and elsewhere.

In fact, the Parliament of the World’s Religions, where religions come together to discuss global challenges and solutions, is precisely the place to raise such concerns. The purpose of the gathering is not to promote a superficial harmony or to overlook issues that divide religions. It is naïve to suggest, as one attendee did, that the parliament is a “kumbaya” event and should uncritically give a platform to even dangerous ideologies.

But the complaints aired after the parliament go beyond politics. They reflect a deepening divide between (at least) two ways of thinking about Hindu identity and the meaning of Hinduism as a religious tradition. These different ways of thinking about Hinduism are also present in relationships with other traditions.


On one side of the divide are those Hindu organizations influenced, in varying ways, by the ideology systematized and expounded by the mid-20th-century figure V.D. Savarkar known as Hindutva (Hinduness), in a well-known book by the same name. Savarkar tied religious identity to national identity by defining a Hindu as a citizen of India, as a descendant of Hindu ancestors, as a participant in a shared Sanskrit culture and as one who regards India as a holy land.

On the basis of these criteria — and especially the last two — Savarkar included Jains, Sikhs and Indian Buddhists in his category of “Hindu,” but excluded Indian Muslims and Indian Christians. In Savarkar’s view, Muslims and Christians “ceased to own Hindu civilization (Sanskriti) as a whole. They belong or feel that they belong to a cultural unit altogether different from the Hindu one.”

In essence he accused nondharmic Indians of having a divided love and loyalty, of regarding lands outside of India as sacred, of venerating leaders and professing beliefs that did not originate in India and of venerating their holy lands above India. In his view, they do not belong to India in the same way as Hindus.

It shouldn’t be difficult to understand why a clear fusing of religious and national identity that privileges Hindus causes anxiety and fear in those who are excluded. Hindutva is associated with hostility, mistrust and increasing violence toward communities that do not satisfy his criteria.

Savarkar’s equation of Hinduism and India, which overlooked the universal claims of Hinduism, reduced it to the religion of a particular ethnic and national group. A religious nationalism that divinizes the nation and its defense and service only diminishes both faith and nation. It is not surprising that some adherents to this ideology see criticism of India’s Prime Minister Narendra Modi with the negativization of Hinduism.

Savarkar’s version of Hinduism is not irrelevant. It is alive in various contemporary organizations, such as the Rashtriya Swayamsevak Sangh and its affiliates, many of which have partner associations in the United States, some of which participated in the Parliament of the World’s Religions. It is significant that on Feb. 26, 2003, amid controversy, a portrait of Savarkar was unveiled in the Central Hall of the Indian Parliament, facing a portrait of Mahatma Gandhi. 

On the other side of the Hindu divide are those groups, also present in Chicago last week, that do not conflate religious and national identities, for whom “Hindu” connotes a universally accessible religious identity transcending nationality, ethnicity and South Asian culture.

For these groups, being Hindu is not the same as being Indian. Nourished by spiritual traditions originating in India, these groups honor the sacred geography of India, but veneration for India is not a requirement of Hindu identity and a criterion of exclusion. Love for India is not anti-Muslim or anti-Christian.

These groups lift up the ancient and powerful tradition of hospitality to religious diversity in the Hindu tradition. The tradition has made it possible for Indian Hindus to accommodate the country’s wide diversity of religious beliefs and practices and to offer shelter to persecuted religious groups for centuries. They see the Hindu tradition as offering a theological understanding of religious diversity that complements diversity in the civic sphere and counters the use of state power on behalf of a particular religion. They advocate for diversity, justice, dignity, and the equal worth of all human beings.  


Hinduism has never been a homogeneous tradition, but today what is most likely to distinguish one Hindu from another is their understanding of the relationship between Hinduism and the state. Organizations that describe themselves as Hindu in the U.S. are obliged to be explicit about their view of the topic, and failure to do so leaves room for misunderstanding. 

Historically, the interests of the state and the deeper purposes of religious teachings rarely coincide. In the long run, the refusal to critically distinguish the universal and humanistic teachings of the Hindu tradition from the specific, historical expression of the Indian state will do a grave disservice to the religion. It will limit the potential of the tradition to be a blessing for the world.

(Anantanand Rambachan is emeritus professor of religion at St. Olaf College. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)



 Opinion

A religious calling to protect democracy

Most religious doctrines do not require an embrace of democracy. But in today’s world, authoritarians are attempting to do the opposite —  to recruit communities of faith to undermine democracy.

Attendees watch a performance by the Tai Ji Men community during the opening ceremony of the Parliament of the World’s Religions in Chicago, Aug. 14, 2023. Photo by Lauren Pond for RNS

(RNS) — As religious leaders gather this week for the Parliament of the World’s Religions in Chicago, we ought to reflect on the ways that our shared belief in the equality of human beings demands that we defend democracy. We should also understand the pivotal role that people of faith must play to preserve the freedoms — including religious freedom — that democracies protect.

Religious people have a rich history of calling the United States to live up to its founding ideals. In her own time, civil rights activist Fannie Lou Hamer took on the entrenched white power in Mississippi’s Democratic Party by quoting Scripture and the U.S. Constitution, telling the brutal stories of voter suppression facing Black Americans and ultimately posing the question: “Is this America?”

Khizr Khan, the father of a slain U.S. soldier, embraced his own Muslim faith and defended minority political rights, in the face of political promises to ban Muslims from entering the United States during the 2016 election.

“Have you even read the United States Constitution?” he famously asked then-candidate Donald Trump in a speech before the Democratic National Convention.

The dignity of the human person is essential in many religious traditions. In my Catholic faith, this belief is rooted in an understanding that each person is made in the image and likeness of God. This belief should inspire us to work to defend democracy — not because any specific religious text requires it, but because democracies are the best way to protect individual liberties, and because this system of government allows individuals to have a say in the way we build a society.


RELATED: Parliament of the World’s Religions hopes to harness faith to address world’s ills


Most religious doctrines do not require an embrace of democracy. But in today’s world, authoritarians are attempting to do the opposite — to recruit communities of faith to undermine democracy. We see this in misguided expressions of Christian nationalism in the United States and the “spiritual cover” provided to Vladimir Putin by the Russian Orthodox Church.

When we marry a preference for a specific religious identity with the force of the state, we create dangerous conditions that are antithetical to religious values. This invites authoritarian coercion of the faith tradition seeking power, and threatens the religious liberty of those who do not share that faith. It politicizes religious faith itself and removes the voluntary nature that defines true religious belief.

Sikh motorcyclists participate in the Parade of Faiths in Chicago on Aug. 13, 2023. The parade preceded the Parliament of the World's Religions, which began August 14. Photo by Lauren Pond for RNS

Sikh motorcyclists participate in the Parade of Faiths in Chicago on Aug. 13, 2023. The parade preceded the Parliament of the World’s Religions, which began Aug. 14. Photo by Lauren Pond for RNS

People of faith can make prudential judgments regarding candidates and policies while informing these decisions by the moral framework of their religious tradition. This can best be done within a system that values free and fair elections, open debate and both a constitutional system that protects individual rights and democratic processes that allow problem-solving on behalf of the people.

In recent years, we have seen the ways that political movements can co-opt religious faith in harmful ways. On the one hand, some religions slap religious labels onto political beliefs without a real respect for its underlying values. Others have embraced a “the ends justify the means” approach to Christianity — even if those means include tearing down our political processes. The most dangerous example of this approach was the Jan. 6 attack on the United States Capitol, where some Christians shamefully cited their faith as the inspiration.

If we are willing to sacrifice the protection of democratic institutions for temporary political gain, we will lose the freedoms we hold most dear — and further diminish Americans’ trust in religion itself.

The answer to anti-democracy religious activity is not to demand that people of faith remove their religion from their political engagement.

A retreat of religious values from our public life would leave our democracy in an even more perilous situation. A Civil Rights Movement without the leadership of people like the Rev. Martin Luther King Jr., Rabbi Abraham Joshua Heschel and the Rev. Ted Hesburgh is unimaginable. The daily work of feeding people in need, welcoming refugees and tackling issues like addiction and homelessness is largely led by faith-based organizations.

At this pivotal moment, democracies are in decline in many places in the world, and it faces an existential threat here in the United States. A profound lesson of the 20th century is that to defeat an authoritarian, we need a broad coalition of folks who might disagree on politics and on policy, but who are willing to prioritize a defense of democratic systems that allow us to resolve disputes peacefully and democratically. People of faith are crucial to building and maintaining such a coalition.

This is about more than any political candidate or party. Voting is extremely important, but it is the bare minimum of how people of faith can serve our public life. We must work to ensure that every eligible person can vote, every vote is accurately counted, the results are respected and the rule of law triumphs. While the specific calling of each religious person may be different, each of us has a role to play in the preservation of democracy.


(Chris Crawford is a policy advocate at Protect Democracy. During the 2020 election, he co-founded Faiths United for Free and Fair Elections and organized a number of faith-based initiatives to protect the 2020 election. The views expressed in this commentary do not necessarily reflect those of Religion News Service.)