Shaping World History

I recently read Edward Rothstein’s article, “Abraham’s Progeny, and Their Texts,”¹ about a New York Public Library show of sacred texts from the three Abrahamic faiths. In it, he wrote:

“And while the three [religions] share many traits — these are not primarily meditative or contemplative religions, after all, and they are indeed historical faiths, concerned with action, even with mission — their commonalities also lead to profound contrasts. . . . all three religions saw themselves as shaping world history [emphasis mine].”

We all have probably thought about how these religions have roles in “shaping world history.” I’m reminded how often we’re admonished to “be the change we want to see,” and where else are we taught how things “should be” than in our religious schools and services? Our contemporary American press often speaks negatively about what Madrassas might be teaching young Muslim children. But we’ve always had those sorts of teachers. What Christian child has not heard or sung, “Onward Christian Soldiers?”

Christian believers certainly have helped to “shape history.” Read about the Crusades, wherein Christians went to the Holy Land to liberate it from the Muslims. Or, read about how the European colonists brought Christianity to the Native peoples of North and South America through conquest and conversion. Read about the various inquisitions:

“. . . .1578 handbook for inquisitors spelled out the purpose of inquisitorial penalties: ... quoniam punitio non refertur primo & per se in correctionem & bonum eius qui punitur, sed in bonum publicum ut alij terreantur, & a malis committendis avocentur. Translation from the Latin: "... for punishment does not take place primarily and per se for the correction and good of the person punished, but for the public good in order that others may become terrified [emphasis mine] and weaned away from the evils they would commit.”²

We don’t know much about the Jewish people as evangelists, but, like the Christians, they too conquered, and inflicted all the terrors of war we can imagine. Read books of Judges, Kings and Samuel to understand the role these people played in shaping history. For example, read Judges 3:12-30. The story tells us that, because the Israelites “did evil in the eyes of the Lord,” the king of Moab, with the help of the Ammonites and the Amalekites, subdued Jericho, and ruled there for 18 years. But Ehud, one of the Israelites, assassinated the king; and then Ehud led the Israelites in killing 10,000 Moabites. “Not a man escaped.” (The New Student Bible, New International Version)

In the very next chapter of Judges, we read how Deborah had sent for Barak to lead an army against Sisera, the commander of the Canaanites’ army. Barak’s army defeated the oppressors: “At Barak’s advance, the Lord routed Sisera and all his chariots and army by the sword. . . Not a man was left.” There follows a graphic description of how a woman killed Sisera, after she’d agreed to hide him. In almost all of the examples of the Jews’ warlike actions found in the Old Testament, the terrors inflicted by those people were done with the help or leadership of the Lord.

These are but a few examples of how the Abrahamic faiths have played important roles in shaping world history. What other examples can you think of?

Helping the Poor

“It is not un-American to help the poor.”

That's what the bumper sticker said. I don't understand the thinking that led to this particular sticker. First, it's sort of a double negative, “not” and “un-,” and then it implies that someone might think it's not patriotic to help the poor. Huh?

Of course, we know that this particular statement is about current politics in the U.S. We're often told that this is a Christian country, or that the founding fathers wrote our constitution based on biblical principles. But it can be hard sometimes to reconcile Christian belief with American policy.

The Old Testament -- Deuteronomy 14:29 (Contemporary English Version) -- tells us to care for widows and orphans, and to be kind to strangers:

“...You must also give food to the poor who live in your town, including orphans, widows, and foreigners. If they have enough to eat, then the Lord your God will be pleased and make you successful in everything you do.”

And the Holy Qur'an -- (N.J. Dawood, Translator) -- admonishes the believer to be charitable:

“For him that gives in charity and guards himself against evil and believes in goodness, We shall smooth the path of salvation...” (Sura 92, “Night”)

and

“Have you thought of him that denies the Last Judgment? It is he who turns away the orphan and has no urge to feed the poor...Woe to those who...give no alms to the destitute.” (Sura 107, “Alms”)

The New Testament says we should shelter the homeless and feed the hungry. Perhaps the best story of charity is that of the good Samaritan. Recall that a Jew, a victim of a violent beating and robbery, was seen but ignored by a priest and a temple helper. It was the (religious and cultural “stranger”), a Samaritan, who treated his wounds, and saw to his continued care at a nearby inn. When Jesus told the story, he asked, “Which of the three was a real neighbor to the man who was beaten up by the robbers?” When answered, “the one who showed pity,” Jesus commanded, “Go and do the same.”

So: We have the strength of all the Abrahamic faiths behind the notion of helping those in need, AND those faiths are the major belief systems in the U.S. Of course, none of this helps to decide whether it is or is not Un-American to help the poor. It seems to me, however, that there can be only one sensible answer to this dilemma.

If we claim the label of Jew or Christian or Muslim, then we should act on what our faith teaches us. And since helping the poor is the right thing to do, as we’re taught in our churches and synagogues and mosques, then (to me) it makes good sense to support public policies that endorse what we’re taught (and say we believe), and assist us it doing it.