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The Spiral Staircase by Karen Armstrong (Ebook)

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The Spiral Staircase


By Karen Armstrong
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A raw, intensely personal memoir of spiritual exploration from one of the world’s great commentators on religion.

After seven years in a convent, which she left, dismayed by its restrictions, an experience recounted in ‘Through the Narrow Gate’, Karen Armstrong struggled to establish herself in a new way of life, and became entrapped in a downward spiral, haunted by despair, anorexia and suicidal feelings.

Despite her departure from the convent she remained within the Catholic Church until the God she believed in 'died on me', and she entered a ‘wild and Godless period of crazy parties and numerous lovers’. Her attempts to reach happiness and carve out a career failed repeatedly, in spectacular fashion. She began writing her bestseller ‘A History of God’ in a spirit of scepticism, but through studying other religious traditions she found a very different kind of faith which drew from Christianity, Judaism and Islam and, eventually, spiritual and personal calm.

In her own words, her ‘story is a graphic illustration – almost an allegory – of a widespread dilemma. It is emblematic of a more general flight from institutional religion and a groping towards a form of faith that has not yet been fully articulated but which is nevertheless in the process of declaring itself’. Her lifelong inability to pray and to conform to traditional structures of worship is shared by the many who are leaving the established churches but who desire intensely a spiritual aspect to their lives.

‘The Spiral Staircase’ grapples with the issue of how we can be religious in the contemporary world, and the place and possibility of belief in the 21st-century.


LanguageEnglish
PublisherHarperCollins UK
Release dateJun 9, 2016
ISBN9780007372720

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The Spiral Staircase: My Climb Out of Darkness

From Wikipedia, the free encyclopedia
The Spiral Staircase: My Climb Out of Darkness
Book cover
AuthorKaren Armstrong
CountryUSA
LanguageEnglish
GenreAutobiography, religion
PublisherAlfred A. Knopf
Publication date
2005
Pages306
ISBN978-0-375-41318-6

The Spiral Staircase: My Climb Out of Darkness (2005) is an autobiography by Karen Armstrong, an English religious scholar and founder of the Charter for Compassion.

Synopsis[edit]

The book begins with Armstrong's early life experience as a nun in an authoritarian convent; she talks about the problems she encountered there, and recounts the aftermath of the Second Vatican Council, and finally her leaving the convent.[1][2] Armstrong then recounts her time at the University of Oxford, which was also going through a period of great institutional change, where, according to one review, she "traded one kind of monasticism for another."[1] As a student in Oxford she earned a BA and MA, but failed to achieve a doctorate; she then got a job teaching in London, but was let go- all the while dealing with serious health problems, and even attempts suicide.[3] Finally she is given an opportunity to write a documentary about early Christianity, which sets her on a new path of researching religion.[3] Armstrong tells her struggles with faith and religious life, in which she was "knocked back to zero over and over again before she arrived at a personally meaningful concept of the divine" according to one review.[4]

The Spiral Staircase is not Armstrong's first attempt at a memoir, and is in a way a rewrite of her first two books: Through the Narrow Gate and Beginning the World, which she no longer felt gave an accurate portrait of her experience.[1] Beginning the World especially Armstrong felt was "the worst book I have ever written" because it was too soon to write truthfully about the experience of those years.[5]

Reception[edit]

Margaret Gunning wrote that the book is "utterly compelling, absorbing and remarkable in its intelligence, wit and flat-out honesty."[4] Lauren Winner wrote in her review in The New York Times:

"It is a courageous thing to tell a life story in which you sometimes look unglued, and even more so to rewrite a memoir you've already published. What has changed between Armstrong's first stab at narrating these years, and this new account, is the governing metaphor. She no longer imagines that in leaving the convent she was boldly, cleanly "beginning the world," but rather tracing circles upward on a spiral staircase".[1]

References[edit]

  1. Jump up to:a b c d Winner, Lauren F. (25 April 2004). "Goodbye to God. Also Hello". New York Times. Retrieved 17 October 2021.
  2. ^ "The Spiral Staircase: My Climb Out of Darkness". Reading Group Guides. Retrieved 17 October 2021.
  3. Jump up to:a b "Well-written and relentlessly self-aware". Kirkus Reviews. 20 May 2010. Retrieved 17 October 2021.
  4. Jump up to:a b Gunning, Margaret (2004). "Core Whispers". January Magazine. Retrieved 17 October 2021.
  5. ^ "The Spiral Staircase: My Climb Out of Darkness". Publishers Weekly. Retrieved 17 October 2021.

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The Spiral Staircase: My Climb Out of Darkness
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The Spiral Staircase: My Climb Out of Darkness Paperback – 22 February 2005
by Karen Armstrong (Author)
4.5 4.5 out of 5 stars    704 ratings
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NATIONAL BESTSELLER - The New York Times bestselling author of A History of God delivers the gripping, inspirational story about her own search for God.
"A story about becoming human, being recognized, finally recognizing oneself.... It fills the reader with hope." --The Washington Post Book World

In 1962, at age seventeen, Karen Armstrong entered a convent, eager to meet God. After seven brutally unhappy years as a nun, she left her order to pursue English literature at Oxford. But convent life had profoundly altered her, and coping with the outside world and her expiring faith proved to be excruciating. Her deep solitude and a terrifying illness-diagnosed only years later as epilepsy--marked her forever as an outsider. In her own mind she was a complete failure: as a nun, as an academic, and as a normal woman capable of intimacy. Her future seemed very much in question until she stumbled into comparative theology. What she found, in learning, thinking, and writing about other religions, was the ecstasy and transcendence she had never felt as a nun.

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Anchor Books
Publication date
2005

February 22

Dimensions
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Review
"Enjoyable and deeply interesting. . . . Very rewarding." --San Francisco Chronicle
"A story about becoming human, being recognized, finally recognizing oneself. . . . It fills the reader with hope." --The Washington Post Book World

"Riveting. . . . It's a pleasure to read simply because it's honest and hopeful. . . . Armstrong is such an evocative writer." --Newsday

"I loved this powerful and moving account, and read it nonstop." --Elaine Pagels, author of Beyond Belief

"[In] Armstrong's memoir there lurks wisdom about the making and remaking of a life . . . from which all of us could learn." --The New York Times Book Review

"A powerful memoir. . . . Buoyed by keen intelligence and unflinching self-awareness and honesty. . . . Armstrong is an engaging, energetic writer." --The Christian Science Monitor

"Candid and compelling, and the sentences are flawless." --The Dallas Morning News

From the Back Cover
In 1962, at age seventeen, Karen Armstrong entered a convent, eager to meet God. After seven brutally unhappy years as a nun, she left her order to pursue English literature at Oxford. But convent life had profoundly altered her, and coping with the outside world and her expiring faith proved to be excruciating. Her deep solitude and a terrifying illness-diagnosed only years later as epilepsy-marked her forever as an outsider. In her own mind she was a complete failure: as a nun, as an academic, and as a normal woman capable of intimacy. Her future seemed very much in question until she stumbled into comparative theology. What she found, in learning, thinking, and writing about other religions, was the ecstasy and transcendence she had never felt as a nun. Gripping, revelatory, and inspirational, The Spiral Staircase" is an extraordinary account of an astonishing spiritual journey.
About the Author
KAREN ARMSTRONG is the author of numerous other books on religious affairs--including A History of God, The Battle for God, Holy War, The Case for God, Islam, Buddha, and The Great Transformation--and two memoirs, Through the Narrow Gate and The Spiral Staircase. Her work has been translated into forty-five languages. She has addressed members of the U.S. Congress on three occasions; lectured to policy makers at the U.S. State Department; participated in the World Economic Forum in New York, Jordan, and Davos; addressed the Council on Foreign Relations in Washington and New York; is increasingly invited to speak in Muslim countries; and is now an ambassador for the UN Alliance of Civilizations. In February 2008 she was awarded the TED Prize and recently launched with TED a Charter for Compassion, created online by the general public and crafted by leading thinkers in Judaism, Christianity, Islam, Hinduism, and Buddhism to restore compassion to the centre of morality and religion. She lives in London.
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Product details
Publisher ‏ : ‎ Anchor Books; Reprint edition (22 February 2005)
Language ‏ : ‎ English
Paperback ‏ : ‎ 305 pages
ISBN-10 ‏ : ‎ 0385721277
ISBN-13 ‏ : ‎ 978-0385721271
Dimensions ‏ : ‎ 13.21 x 1.78 x 20.32 cm
Best Sellers Rank: 1,141,024 in Books (See Top 100 in Books)
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Karen Armstrong
Karen Armstrong is the author of numerous other books on religious affairs-including A History of God, The Battle for God, Holy War, Islam, Buddha, and The Great Transformation-and two memoirs, Through the Narrow Gate and The Spiral Staircase. Her work has been translated into forty-five languages. She has addressed members of the U.S. Congress on three occasions; lectured to policy makers at the U.S. State Department; participated in the World Economic Forum in New York, Jordan, and Davos; addressed the Council on Foreign Relations in Washington and New York; is increasingly invited to speak in Muslim countries; and is now an ambassador for the UN Alliance of Civilizations. In February 2008 she was awarded the TED Prize and is currently working with TED on a major international project to launch and propagate a Charter for Compassion, created online by the general public and crafted by leading thinkers in Judaism, Christianity, Islam, Hinduism, and Buddhism, to be signed in the fall of 2009 by a thousand religious and secular leaders. She lives in London.

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sharon volschenk
5.0 out of 5 stars Challenges a lot of perceptions in regard to religion.
Reviewed in Australia on 5 July 2019
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This is a multi layered book
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Suzie Thompson
5.0 out of 5 stars enlightening
Reviewed in the United States on 14 December 2023
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She uses her life experiences as an intriguing trip enriching her (and the reader’s) understanding of the similarities of the world’s religions and their call for humanistic action.
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J. Still
5.0 out of 5 stars A fascinating autobiography of an extraordinary person
Reviewed in the United Kingdom on 16 December 2023
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I don't know why it took me so long to discover Karen Armstrong's work, but I'm glad I did. This is an honest account of what sounds like a very difficult intellectual and spiritual journey, and the honesty is comforting for anyone who's ever questioned themselves, their faith, their vocation, what makes them tick.
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Tejas
5.0 out of 5 stars Compassion is the new religion.
Reviewed in India on 23 August 2020
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The struggle of Karen and her discovery of the new religion which has been oblivious too and which was present in all the religions of the world gives the underlying idea that all comes down to compassion. There are some brilliant insights in the last chapter of the book.
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5.0 out of 5 stars Oh yes
Reviewed in Canada on 27 November 2017
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A spiritual journey that does not require believing 20 impossible things before breakfast. The mood of the writing changes as the author goes through her journey.
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5.0 out of 5 stars Five Stars
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Good book. Wife couldn't put it down till she was done
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January 12, 2021
Amends for a Guilty Generation

I share a generation with Karen Armstrong. We are baby-boomers. As such we also share a responsibility for the world as it currently exists. It is we who fought and subsequently ran the most destructive wars in history; we who pursued our personal economic success regardless of the cost to society; we who believed in the pursuit of ideals for making the world better, watched as it became less and less habitable; and we, those who happened to be Catholic anyway, who contributed to the destruction of the institutional credibility of the Church in which were brought up. Only this last would I, and possibly Armstrong, classify as an achievement.

Not that I regret my Catholic upbringing; nor does she. Catholic education in the 1950’s and early 1960’s was well-run, thorough, and remarkably consistent across national borders. It was conducted largely by women who dedicated themselves for little compensation and less recognition to children whose parents could not have afforded such pedagogical competence anywhere else. I have no doubt that we survived and prospered in life because of the discipline and habits of work those women instilled in us.

And they didn’t just teach academic and practical skills. The environment of the Catholic classroom was unremittingly moral. Virtue was more important than intelligence. Conscience was more compelling than law. I don’t think any of us could have known how distinctive this form of education is. How could we? Until, of course, we left it. And even today, after a longish life in business and academia, I find the world at large somewhat strange, precisely because it doesn’t share the ideals of virtue and conscience that I absorbed during 12 years of not just education, but of what religious communities call ‘formation’, the process of creation of responsible human beings.

But my gratitude to the Catholic Church for what they provided is tempered by a recognition. The institutional system that economically permitted this level of public service was founded on an abhorrent form of spiritual subjugation. The women who voluntarily devoted themselves so totally to my future welfare were actually subtly and insidiously exploited by men whose only rationale was that such subjugation was God’s will. The harm that this regime did to the women who accepted it was profound, as Armstrong reports in The Spiral Staircase and in her first book, Through the Narrow Gate. This harm, tempered and cooked in the young lives of their students, also takes a lifetime to live through.

Many of these women, like Armstrong, came to recognise the reality of what they had considered their divine calling - a way, certainly, to honourably avoid the oppressions of traditional Catholic marriage while pursuing an admirable profession; but also achieved at the cost of personal emotional stagnation and, often, the experience and repression of enormous rage. The consequences for their charges included not just a refined physical brutality but also a level of spiritual intimidation which clearly emanated from a projection of their own dissatisfactions.

Mortal sin is the dread of the Catholic child. It cuts him off entirely from communion with not just God but also with the rest of the Catholic community. If in such a state, he becomes a pariah in his own mind. He is told there is only one therapy, humiliating conversation with a man who alone has the divinely ordained power to repair this terrible condition. To be charged with an offense considered mortally serious is therefore of utmost impact. Hell is a compelling motivation to an eight year old.

Sex was frequently the matter involved but not solely so. Mortal sin, we were instructed, included: not completing one’s homework assignments properly (as this constituted the grave offense of not fulfilling one’s station in life); failure to carry-out the most trivial of religious rituals, like prayer before meals (thus demonstrating a profound disregard of divine beneficence); and disloyalty or disobedience to any member of the clergy, even regarding matters of some questionable virtue like commercial activities during school hours (a favourite was the collection of flower sets in the large cemetery for sale back to the local florists - for the African missions of course - which was to be kept secret from one’s parents).

It is a cliche to blame the dramatic decline of both ‘vocations’ to religious communities and Catholic liturgical devotion, to the changes instituted by the Second Vatican Council in the early 1960’s. My experience is that these changes merely allowed reflection on what Catholic religious practice had become, especially among religious congregations: an unthinking acknowledgement of obedience to authority as the only essential virtue. When the centrality of obedience was moved ever so slightly off-centre, the entire church-edifice trembled in eccentric, erratic movement. The structure of compulsion revealed itself and my generation fled from it in considerable confusion but intent on forgetting it. If only it had been that easy.

The spiritual abuse visited on the children was ingrained. But that was only an echo of the heavy-weight persecution visited on our teachers. Armstrong, herself preparing for life as a teaching sister, recounts many of the techniques used, and alludes to many more. They are often ghastly and senseless, but always justified as necessary for a closer union with God. It wasn’t enough to accept humiliation and degradation; one was expected to want it. Once seen for what these techniques were - methods of control by power - it is remarkable that an even greater number of religious congregations weren’t dissolved and churches closed.

The doctrinal certainty of the Catholic Church in its own ‘perfection’, which persists still, is the source of the delusions of my teachers as well as most of the continuing institutional problems of the Catholic Church. Paedophilia, misogyny, financial misconduct, organisational cover-up, and impermeability to administrative reform are all promoted and protected by the lingering idea of the societas perfecta., the self-proclaimed principle that the Church has everything it needs within itself for redemption. But of course it doesn’t.

Like any organisation the Catholic Church is prone to error. It needs to be criticised by those who can see it more clearly from the outside. To admit this however would be to admit its dependence on the world, something it dare not do. So it trundles on, effectively persecuting itself - first its clergy, then its congregations and most importantly its children, who have no defense against whatever visions of Hell are being used at the moment to enforce conformity. It’s self-image is as a religion of love. Many of us however experienced it as a religion of utmost fear... and even hatred.

Today the convent which housed the nuns who taught me is a police station. Karen Armstrong’s house of studies has become a graduate college of the University of Oxford.* The recycling of the buildings is somewhat easier than the recovery of the Spirit, the story of which Armstrong so movingly tells through her metaphor of the struggle up The Spiral Staircase. In it she is making amends, however incrementally, for the harm our generation has wrought in the world. Not as penance but as liberation.

* Coincidentally, my near neighbour in our small Cotswold village is an administrator of the charitable trust established with the proceeds of the sale of this building to Linacre College and the dissolution of the convent. My step daughter did her post-graduate work in this same location. Less than six degrees of separation, clearly.

Postscript: This piece, which demonstrates that the drive for Power is institutionalised to such a degree in the Catholic Church that even its leader can not mitigate it, appeared just after I posted the review: https://cruxnow.com/vatican/2017/12/2...

Post-post script: I have just seen the remarkable German film, Kreuzweg (Stations of the Cross), the story of a 14 year old girl brought up in an ultra-Catholic family of the 21st century, but summarising much of what was global Catholicism in the middle of the 20th century. I highly recommend it for therapeutic as well as artistic reasons.
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A nun’s tale. Armstrong tells of her experience from her seven years as a teenager and then young nun in the convent through a loss of faith, severe physical and mental challenges, trying to find her way in the world as an academic, and ultimately coming to a new understanding of spirituality. It is a reasonably quick read. I found that I was very interested at times, and at others just going through the motions. One notable absence here is any real detail on her experiences with men. She notes this herself, saying that she has written about it elsewhere. But the strength of the book for me was her take on the commonality of religious experience in the final hundred pages. True spirituality, true ecstasy, is a product of replacing the ego with compassion. And one way of achieving this, common to all good religions, is ritual, regularly repeated physical acts. A very interesting read.



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February 7, 2018
Karen Armstrong is a bestselling author in the field of religious history. Some of her more popular books include A History of God, The Battle for God, and The Case for God. This is her memoir about life after leaving the Roman Catholic church. She was a nun. It's a wrenching story. Armstrong, for reasons not clear until much later in her life, entered as a novitiate at the age of 17 with a great belief in her capacity to find God. The discipline was brutal, the nuns, whom she describes as fundamentally good people, small-minded and vindictive. She endured for seven years. It was an initiation that ended up damaging her for life. When she left the convent she was in no way prepared for secular life. The convent had not only insulated her from the real world, it had all but erased her ability to think independently. At Oxford, she found she was very good at writing papers that discussed the ideas of others, but these papers were always devoid of her own ideas. The ironies pile up here at such a rate that the reader is left a little breathless. When she begins to faint periodically at the convent the nuns chalk it up to her selfishness, her penchant for self-dramatization. For years, at Oxford, she sees a psychiatrist who is so locked into the ideology of his discipline—he sounds like a Freudian—that he can't look beyond it to her real problems. He always sees her trouble in classic psychoanalytical terms.

Years later, after she faints in public and wakes in the hospital, the doctor there is astonished that the psychiatrist had never ordered a simple EEG as a means of ruling out organic causes. There is one, too: epilepsy. Before this diagnosis though she is implicated--falsely--in what appears to be a suicide attempt. This is 1964 or so. The attitudes in Britain at that time toward her perceived "self-indulgence" were positively barbaric. The hospital nurses barely veil their contempt, since she was after all someone "who wasn't really suffering." They never quite say it, but it's as if they view her as a malingerer. Anyway, it wasn't mental illness but a neurological syndrome: epilepsy, probably due to oxygen deprivation at birth.

The doctor keeps her in the hospital for two weeks trying different drugs, and finds the right one. Soon she feels better. It's when she moves into the writing phase of her life that she begins to heal psychically. Working day after day with the great texts from all three monotheistic traditions, she begins to experience the transcendent sacredness always denied her as a nun. I found the writing vivid, direct, persuasive, always pulling me along. If my interest ever flagged it was only briefly during the post Oxford years, when she was teaching at a private school. There's considerable humor here and an assessment of the period, which is necessary if we are to understand the ultimate success of her spiritual quest.
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August 26, 2011
I feel a little conflicted about Spiral Staircase. For one thing, it's Armstrong's third autobiography. She's a writer whose career started not with the religious histories for which she's now known, but with memoir-writing. Her abandonment at age 25 of a 7-year nun career aroused interest in the publishing world, leading to Through the Narrow Gate: A Memoir of Spiritual Discovery. This was followed by a sequel, Beginning the World. Spiral Staircase is in many ways a rewrite of Beginning the World, which years later she found too angry and inadequate. So, three autobiographies. This woman really must enjoy writing about herself. She really must have something important to say.

Well, she does have a few important insights about herself, insights which others could benefit from. As a doctoral student at Oxford, even though she had enough to live on, she became extremely frugal. She realized that her frugality was a subconscious manifestation of her belief that she didn't have a future, that she was not going to be able to earn her own living. The anorexia she developed after seven harsh years of convent living - the nuns quashing every expression of emotional life, ridiculing things like fainting spells as products of a frail mind and will rather than a body in need - was a symptom of her refusal to nourish herself physically and emotionally. Not eating was a statement: "I'm not worth it." As such, it was a cry for help, a wish for people to pay attention. It may all sound obvious to people steeped in therapy-speak, but I thought she expressed these mind-body conundrums well. Another nun became severely anorexic and eventually left the order, her illness utterly ignored and unaddressed by her superiors. "We did not know how to live anymore," writes Armstrong. "We had somehow lost the knack." The convent had taken them in, crushed the life out of them, and left them unable to forge an exterior identity and make their way in the world. Armstrong's psychiatrist is an utter failure - he keeps sidestepping her time in the convent, insisting her problems be sourced to childhood, parents, etc. I am very interested in stories of people who have lost the ability to be in, and of, the world, people who revert to interiority. As Armstrong writes: "For months, indeed, for years now - I had felt increasingly insubstantial. As Tennyson put it, I saw myself as a ghost in a world of ghosts. I had existed for so long in this twilight state that nothing seemed quite real any longer, and therefore nothing seemed to matter very much."

She is painfully honest about her love life, which is scant, calling herself a "failed heterosexual." (Not a lesbian, but a straight woman who has given up.) She links this to the aftereffects of convent life and the inability to forge lasting emotional bonds.

But apart from the passages where Armstrong really gets to the nub of what ails her, I didn't think her writing was very strong. An offending sentence:

Jesus said, 'Do unto others as you would have done unto you,' didn't he?" I asked, stirring my large mug of milky coffee.


Everything after "asked:" piffle.

I also dislike lazy writing like this:

Traditional boundaries and markers had come down, and many lacked a clear sense of identity. In America such people followed Jerry Falwell or Pat Robertson; in Iran they turned to Ayatollah Khomeini. In Britain they voted for Margaret Thatcher...


So...the movements that rose up to follow leaders as diverse as Falwell, Robertson, Khomeini, and Thatcher all stemmed from lacking a clear sense of identity? Apart from being absurdly condescending, those sentences are so sweeping they mean nothing.

Armstrong relaxed her hostility to religion(s) and became enamored of researching and writing about them. It seems clear, though, that her hostility to faith remains. Is that a problem for a religion writer? I can't answer that completely as I haven't read her book-length writings on God, but as of now I'm 100% suspicious.
memoir

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