Worship and Business

It’s Lent. I am reminded of an event from 2,000 years ago. You know the story. It was the season of Passover. It seems that merchants and bankers had set up shop in the courtyards adjacent to the Temple in Jerusalem. There, foreign travelers could exchange their coins for local currency and they could buy animals – cattle, sheep and doves – to offer as sacrifices in the temple. These sacrifices were needed so that the worshipers might properly express their obedience and thanks to their God. Read Leviticus, especially the first 8 chapters for more descriptions about what is to be done, and how. The Temple was the only place where sacrifices could be offered.

Jesus arrived at the Temple, and seeing the selling going on, chased the merchants out, together with their animals. And he overturned the tables of the money changers. Apparently he also overturned the accepted order of things.

I take the point of this story to be that we need to separate the place of worship from the place of commercial activities. But this can also mean separating the acts and times of worship for the acts and times of doing business. This separation would be in keeping with the commandment to keep the Sabbath holy. And almost certainly Jesus was acting on Isaiah's message in chapter 56:7, “...for my house shall be called a house of prayer for all peoples.” That’s the reference in the passage. (Mark 11:15-19; Matthew 21:12-17; Luke 19:45-48; and John 2:13-16)

According to Willis Barnstone, “Market merchants would have been outside the restricted Temple, in the adjacent courtyards where the sacrificial animals were taken to be sold in specific areas reserved for commerce and where non-Jews were permitted to buy and sell. Since commerce was restricted to courtyards, it casts doubt on the location of Jesus' house cleaning as within the Temple itself.” (See Barnstone, Willis, translator, THE RESTORED NEW TESTAMENT. New York, W.W. Norton & Co. 2009. P. 185) I assume the priests condoned the selling.

The story is told in all four of the Gospels so it must be important in Christian history and theology. Various interpretations can be taken. In John's Gospel, the point seems to be to underscore Jesus' divinity. (When questioned by the Jewish leaders about his authority for doing what he did, he says he will rebuild the destroyed temple in three days, foreshadowing his resurrection.) In the three synoptic gospels, Jesus is challenged to tell by what authority he performs his miracles. Still, I think the Gospel writers shared the notion that business should not be done in the sacred space.

Many of us would frown on conducting business in any sanctuary. E.g., several online sources comment on Prophet Muhammad's position on selling things in the Mosque. According to tradition and Islamic law, the Prophet said that, when selling in a Mosque is confronted, one should say, “May Allah not make your business profitable.” So, conducting business there is disliked but a sale conducted there is still valid. (http://en.islamtoday.net/node/1659)

There could be here introduced a whole discussion of selling of indulgences by the Roman Catholic church, and related “money for salvation” activities in the Eastern Orthodox church. (http://en.wikipedia.org/wiki/Indulgence) Recall that when Martin Luther wrote his 95 theses against the church, “....condemning what he saw as purchase and sale of salvation,” he set down the basis for the Protestant Revolution. However the topic is well beyond this column, and selling indulgences ceased in 1567, in the Roman church . (http://www.nytimes.com/2009/02/10/nyregion/10indulgence.html) Still, I would be suspicious of those who profit by selling things that are allegedly required to properly worship God.

What're your thoughts? Should churches sell things? What things? When is it OK? Where? When is it not?

Living Compassionate Lives

You probably know Karen Armstrong's name. She's the religious historian. She's recently published TWELVE STEPS TO A COMPASSIONATE LIFE. (New York. Alfred A. Knopf, 2011.) What is compassion? Why would we want to live a compassionate life?

According to one on-line dictionary, compassion is, “Deep awareness of the suffering of another coupled with the wish to relieve it.” (http://www.thefreedictionary.com/compassion , retrieved January 29, 2011) One way to relieve suffering is to reduce causes of suffering. Armstrong tells us that the central tenant of each of the world's major religions is what we know as the “golden rule.” She traces the emergence of the golden rule from Confucius's teaching, saying, “Compassion, therefore, was inseparable from humanity; instead of being motivated by self-interest, a truly humane person was consistently oriented toward others.” (Op. Cit., p. 10)

As restated by Muhammad: "No man is a true believer unless he desires for his brother that which he desires for himself.” http://www.freewebs.com/muslims_unite/sayingoftheprophetm.htm (Attributed to Muhammad). Retrieved Jan. 29, 2011

She asserts that what has made compassionate thinking (and living) possible was the development of the modern human brain. She says that we humans inherited our survival drives from our reptilian forbears, and those are centered in the hypothalamus, at the base of our brains. But we also evolved “new brains,” the neocortex, where we reason. And humans learned to look out for one another as we learned to live in groups or tribes.

As people began to live in cities, some had the leisure to think, and to understand how the species must go forward. It was during this time that the Israelites began to unify and codify their values and beliefs, and from these arose the modern monotheistic faith traditions. Following the Mosaic Law – honor your parents, don't kill and don't steal or covet – the prophets began to clarify and modernize. Hosea says God wants us to be merciful to others, rather than just following the rituals:

“For I desire mercy, not sacrifice...” Hosea 6:6

About mercy: Mohammed is said to have rebuked his followers for failing to show compassion. "But we do show compassion," they responded, "to our wives, children and relatives." The Prophet insisted, "It is not this to which I refer. I am speaking of universal mercy." http://www.all-creatures.org/murti/tsnhod-11.html. Retrieved January 29, 2011.

Amos decries the oppression of the poor and calls for justice: “You trample on the poor and force him to give you grain...and you deprive the poor of justice in the courts...” (Amos 5: 11-12)

Jesus teaches us to love our neighbors as ourselves, and this teaching restates the golden rule. And the Qur'an repeats this:

“Show kindness to parents and kindred, to orphans and to the helpless, to near and distant neighbors, to those that keep company with you, to the traveler in need, and to the slaves you own.” Qur'an 4:36 (Translated by N.J. Dawood. Penguin Books 1990)

Mercy, justice, love and kindness are conditions which all of us desire for ourselves. They each represent different faces of compassion. So: Why would we want to live compassionate lives? Because, by living with compassion, we act on our words. We are doing to others what we would want them to do to/for/with us.

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?