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.

"Others"

Over the past seven years I’ve been writing about the similarities among the Abrahamic faiths, as I try to understand what might have been behind the September 11^th tragedy. I keep coming back to the idea that we fear what we don’t know, including those “others” whom we don’t know. So I was not at all surprised, and in fact, heartened to find Robert Wright editorializing recently in the New York TIMES about “bridging to others.” (see Wright, Robert, “Islamophobia and Homophobia.” www.nytimes.com, October 27, 2010, Retrieved 10/27/10) The idea here is what I proposed to my own friends years ago: Get to know some of “them.” At that time, I was focused on Muslims, but earlier in my life, I focused getting to know some gay people, and before that, people of other races. (Now, I focus on people with the “other” political persuasion, so I can hear their views, and recognize that they are sincere citizens who hold strong views, and want the best for this nation.)

But I digress. Wright’s editorial message tells us, in part, that we accept different cultural backgrounds or sexual orientations or faith traditions more easily if we know and like individuals who represent those differences. The concept is called “bridging.”

Bridging is easier if we’re already near those “others,” that is, if they are close by. The federal Equal Employment Opportunity program had exactly that effect of me – it put me in day-to-day contact with African American people, a condition which was new to me back then, and through which I came to know just how similar “they” and I are. What an eye-opener for me, what a game-changer.

I’ve also learned in this period of writing that our religious organizations (and organizers) have much in common too. If we look carefully, I think we can find similarities among conservatives, regardless of their professed faith tradition: strict literal acceptance of the written word of scripture; strong value attached to adherence to behavioral norms; and deep attachment to the idea of “I’m right and the ‘others’ are wrong.” Similarly, the liberal adherents of all faiths are more likely to express tolerance for other faith traditions, to accept a variety of life styles, and understand scriptures as allegories and parables.

You can experience the culture of “others” by looking at the world through their eyes. For example, if you’re a Christian, you can go to prayer services at a mosque or a synagogue. If you’re a Muslim, you can study up on the Reformation, and try to learn why the Christian church split then and continues to split now. While you’re at it, try to understand why countries like Ireland have experienced such bitter wars between Roman Catholic and Protestant groups. If you’re a religious liberal, get to know some conservative believers, and try to understand how these people come to their beliefs.

My basic learning is this: If you go out of your way, you get to know some of those who are “others” to you. You give yourself that wonderful gift of new understanding and new friends. Do it now and you can make some new friends with whom you can celebrate the birth of the Prince of Peace this season.

PS: If you plan to be in the New York City area this season, you might want to stop by the New York Public Library to see illustrated versions of the scriptures from all the Abrahamic faiths. Edward Rothstein writes, in the October 22, 2010 NEW YORK TIMES, “The sweep of the new exhibition [there] — ‘Three Faiths: Judaism, Christianity, Islam’ — is stunning.”

Angels

Many of us associate angels with the Christmas season. When we put up Christmas trees in our homes, or decorate our homes outside, we include angels. And while we’re decorating, we may well be singing carols, some about angels bringing messages, such as “Hark the Herald Angels Sing” or “Angels We Have Heard On High.”

However, in the Abrahamic faith traditions, angels have always figured prominently as messengers to humans. For example, the Old Testament reports many visits by angels, including one to Hagar in the wilderness (Genesis 16:7-14); and two angels appeared to Lot (Genesis 19:1-22); and an angel prevented Abraham from sacrificing Isaac (or Ishmael) (Genesis 22: 11-18).

The angel Gabriel visited Mary, mother of Jesus of Nazareth, to announce her impending pregnancy. Though a virgin at the time, she would bear a son. (Luke 1:26-38).

Gabriel also visited Mohammed, not once but many times, and revealed what would become the Holy Qur’an, with its systems of behaviors and beliefs. These visits continued over 23 years (610 – 632), and resulted in 114 chapters.

It should not surprise us that angels have visited others, perhaps even you. The Writer’s Almanac [September 21, 2010 at http://writersalmanac.publicradio.org/] recently reported that, “On September 21,1823, Joseph Smith Jr. claimed to have been visited by an angel named Moroni, who told him how to find golden plates that contained the text of the Book of Mormon. Joseph was visited five separate times during the night and early morning, in his family's log cabin home near Palmyra, New York.”

According to Mormon belief, the angel was seen by others, specifically, Oliver Cowdery, Martin Harris, and David Whitmer. They were “… three early leaders of the Latter Day Saints movement who signed a statement in 1830 saying that an angel had shown them the golden plates from which Joseph Smith, Jr. translated the Book of Mormon and that they had heard God's voice testifying that the book had been translated by the power of God.” [http://en.wikipedia.org/wiki/Three_Witnesses] Some 11 or 12 others also claimed to have see Moroni.

In case you haven’t seen an angel recently, here’s Smith’s description of what the angel looked like: "He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen.… His hands were naked and his arms also a little above the wrists.… Not only was his robe exceedingly white but his whole person was glorious beyond description.” [http://en.wikipedia.org/wiki/Angel_Moroni]

While you might not see Moroni, or Gabriel, you will see angels on Christmas trees, and in store-front windows. You might even see some of those angel lapel pins that have become quite popular. Should you see any such angels, pay special attention to the messages they bring us humans, especially those announcing joy, and peace on earth.

Tolerance

Are Christians more tolerant than people of other faiths? Some of us probably would say “yes.” After all, they claim, we live with the Constitution which says, as the [mostly Christian] framers wrote, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof;…” These words were written in the first amendment, and result from the usual legislative process in the U.S. House of Representatives, and the U.S. Senate. The amendment was ratified by the States in 1791. So we expect that we all can worship in this country as we choose.

Yet we know that many in this country seem unwilling to “allow” a Muslim congregation to build a community center within a couple of blocks of the site of the former World Trade Center in New York City, because that center would contain a mosque. [Apparently all the local laws and ordinances have been satisfied by those proposing the construction.] Most of those who have taken a position against the building claim to be Christian. I wonder if they are demonstrating tolerance.

I recently read of a Christian pastor who will burn Qur’ans on September 11, 2011, to “memorialize the Sept. 11, 2001 attacks.” [“Pastor stands by his plan to burn Qurans” published in The Sacramento Bee, August 26, 2010, Page A6] I can only ask, “Why?” Does his behavior represent the tolerance one would expect of America?

While some seem very uncertain of the Pastor’s motives, I’m sure that to the Pastor, his motives are quite clear. He’s described in the article as “evangelical.” And in the article, he claims the Qur’an is “filled with lies.” Therefore, he believes, as an “American Christian,” he has a right to burn the Muslim holy book. A right? Who in the USA has a “right” to abuse another’s belief set this way, especially the holiest book in their faith tradition? Is this what Christians are taught about how to treat other people? [This is being written before September 11, so when you’re reading this later, you will know how this ended.]

Laurie Goldstein writes in the New York TIMES that many Muslims are feeling very insecure about their future in this country. She reminds us that, after the September 11 attacks, our President Bush “…went to a mosque and said, ‘Islam means peace,’ and said, ‘Muslims are our neighbors and friends,’ [emphasis mine] and distinguished between terrorism and Islam.”

About tolerance: Jesus taught us Christians to love our neighbors. Perhaps this is the time for us who claim the Christian name to act. Perhaps now is the time for us to ignore those religious and political leaders who would have us forsake Jesus’ teachings of love and forgiveness. Certainly it’s time now to question carefully our beliefs and actions as we consider what difficulties our Muslim sisters and brothers may be facing in our nation. Are we consistent in following Jesus’ way? Or are we adhering more closely to our earthly leaders?

Differences? Similarities?

This past spring, I visited friends in North Carolina, and while there, I glanced over their local news paper, the Raleigh NEWS & OBSERVER. Like most papers, this one publishes articles meant to appeal to their readers. Among the many articles in the “Life” section were two about religion topics. Here’s a quick look at them.

Yonat Shimron had written an article (Raleigh NEWS & OBSERVER, May 13, 2010, page 1D) about Stephen Prothero’s latest book, GOD IS NOT ONE: THE EIGHT RIVAL RELIGIONS THAT RUN THE WORLD – AND WHY THEIR DIFFERENCES MATTER. The article appeared with the headline, “Stop pretending all religions are alike, author says.” Well, many of us think that religions are NOT alike, and of course many of us go to great lengths to differentiate our religion from others. But Prothero focuses on the differences to increase his students’ (and the general population’s) religious literacy. He finds differences among religions much more impressive than the similarities.

Prothero tells us that the great religions ask different questions. For example, he says Christians ask how to be saved from sin, while Buddhists and Hindus ask how to break the birth/rebirth cycle of reincarnation. Do you agree? It seems to me that the Abrahamic faiths share the basic question of how to live with one another. Christians are commanded to “love one another...” and to “love your neighbor...” As I have written before, all three Abrahamic faiths tell us to care for widows and orphans.

Christianity is losing market share while Islam is gaining. Prothero says that’s because Islam is (1) more accessible in terms of conversion, (2) controlling the public conversation, and (3) makes a claim on our whole life in ways that Christianity doesn’t. This can be seen in the ways Christians rely (or don’t) on religion-based rules to live their lives. Although Jesus said that nothing has changed in the law (Matthew 5:17-18), few Christians live by the Mosaic law in the ways that most Muslims live by the Qur’an’s teachings.

The other article’s headline read, “Bow your head: Many prayers are universal.” (Raleigh NEWS & OBSERVER, May 13, 2010, page 3D) This is one of a weekly series by Rabbi Marc Gellman, syndicated as “The God Squad.”

Here’s Rabbi Gellman’s statement that, in my estimation, refutes much of Prothero’s assertions that religions are not the same: Pray the Lord’s Prayer and accept that we should forgive others because we ask God to forgive us. That’s the central message in all the world’s great religions. He says,

• Jews can pray Christian prayers that don’t invoke Jesus as Messiah.
• Protestant hymns’ texts are often direct lifts for Psalms.
• Most Muslim prayers are also OK for Jews, except for the Shahada.

I don’t know if Gellman is correct that forgiveness is the central message of all, but it’s certainly important in the Abrahamic faiths. I think my task (and yours?) is to try to understand the differences and those who emphasize the differences and why they do, while searching for and celebrating the similarities among the great religions of the world.

Halal and Kosher

Recently, some of my family engaged in a discussion about Kosher foods. We wondered what is meant by Halal? What is meant by “Kosher?” Are these the same? Do they relate to each other? Are these foods healthier than others? Who “keeps Kosher?”

A couple of wikipedia sites (see footnotes) provide general answers some of these questions, and I urge you to explore them more fully if you’re interested in this topic. “Halal (Arabic:حلال, ḥalāl; means lawful or legal) is a term ... used to designate food seen as permissible according to Islamic law.“ http://en.wikipedia.org/wiki/Halal Permissible foods exclude pork, blood, carrion, and alcohol; plus “...an animal that has been strangled, beaten (to death), killed by a fall, gored (to death), savaged by a beast of prey...” and “Food over which Allah's name is not pronounced.”

Kosher food, on the other hand, is “fit for consumption by Jews according to traditional Jewish law.” http://en.wikipedia.org/wiki/Kosher The complex rules are set forth in the Torah. There are three categories of Kosher food – Meat, Dairy and Parve (or neutral). Meat, for example, can only come from mammals which have cloven hooves AND chew their cud. So, pork is forbidden. “Non-kosher birds are listed outright (Deuteronomy 14:12–18).” “Fish must have fins and scales to be kosher (Leviticus 11:9–12). Shellfish and other non-fish water fauna are not kosher.”

Both Islam and Judaism prescribe ritual slaughter methods, which have been called inhumane by some animal rights organizations; and both faiths’ representatives have denied it.

Who “keeps Kosher?” About one-sixth of American Jews maintain the kosher diet. Many Jews observe the Jewish rules governing food preparation and consumption partially, by abstaining from pork or shellfish, or not drinking milk with a meat dish. Some keep kosher at home but will eat in a non-kosher restaurant.

Jews comprise only about 20% of the market for kosher food in the United States. A sizable non-Jewish segment of the population views kosher certification as an indication of wholesomeness. Strict vegetarians, Muslims, Hindus, and people with allergies to dairy foods, consider the kosher-parve designation as an assurance that a food contains no animal-derived ingredients, including milk and all of its derivatives.

Americans have long had some choices of Kosher foods in major supermarkets, and now Halal foods are increasingly available as well. We can expect that to become more widespread, for, in Surah 5:5 of the Holy Qur'an it is written: "The food of the People of the Book [Jews and Christians] is lawful for you [Muslims] as your food is lawful for them." As you say your blessing for/over your next meal, you might want to give thanks for these choices.

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