Common Threads – the ties that bind

Judaism, Christianity, Islam. Three religions, which have become symbols of division and hate. Three faiths, which – at their core – are devoted to God; Yahweh; Allah. But, extremists, fundamentalists, terrorists, and even government leaders have twisted these peaceful religions and used them to further agendas which could be considered anything but Godly.  Israelis and Palestinians have shed blood for years over land that Israel claims is its (covenantal) God-given home. Islamic extremists use their religion as a means of fueling hatred and violence against Jews and Christians, when it is really foreign governments (particularly Israel and The United States) that they hate. And, of course there is the Christian extreme right that uses hateful rhetoric to fuel prejudice not only toward Jews and Muslims, but gay men and women as well.  Even our own president invokes the name of God when talking about the justifications of war.

            At face value, these three religions couldn’t be more different. Jews are still waiting for the promised Messiah, a final return of all Jews to Israel and the building of the 3^rd and final temple. Christianity centers on the sacrifice of Jesus Christ – their Messiah and the Son of God – and awaits his second coming (as promised) at the end of time.  Islam is a faith based on a God given revelation to the prophet Muhammad, and Muslims everywhere believe that at the end time, they will be judged according to the dictates given Muhammad.  Three religions so different in both faith, and practice, that they can fuel prejudice and hatred toward one another. The irony? They are also all fundamentally rooted in some of the exact same theology. That is that according to the laws and dictates of God, people are to treat others justly, repent and reconcile for the wrongs they’ve done, and at the end of time they will be judged and counted according to their actions before being united with God.

            Looking first at Jewish scripture, there is a great deal of text devoted to the issue of justice.  Author William Silverman writes in his Rabbinic Wisdom and Jewish Values that, “it is through the Talmud, the Midrash and Hasidic literature that Judaism (reflects) the belief in a personal God of justice and compassion.”  Silverman explores the issues of justice and the ways humans should treat one another. He quotes Isaiah 56.1, which says, “Keep ye justice and do righteousness.”  Silverman then uses various Midrash as examples of this directive. There is a Midrash about Rabbi Wolf, who decides to accompany his wife for mediation of a dispute she is having with her maidservant. The reader soon learns however, that he is not going for the sake of his wife, but for the sake of the maidservant who is unwise in legal matters.  Rabbi Wolf says to his wife, “You know (what to say to the judge) quite well, but the poor orphan, your maidservant, in whose behalf I am coming does not know it, and who except me is there to defend her cause?”  The Midrash takes the directive of justice given in Isaiah and expands on it to show that justice should be pursued for our rivals/enemies as well as us.

            Christian theology is also concerned with issues of justice.  Here however, the focus is on the teachings of Jesus Christ as expressed in the four canonized gospels.  As a professor once said in class, “Jesus taught that to do justice, you have to look beyond the letter of the law, and to the spirit which was intended.” 

            For example, we see in Matthew 5:43-44 that Jesus said, “You have heard that it was said ‘You shall love your neighbor and hate your enemy’. But I say to you Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven…”

            Jesus’ teachings on treatment of the poor and sick were also numerous, but nothing could exemplify His idea of justice better than that which is now known as “The Golden Rule”.  In Matthew 7:12, Jesus said, “In everything, do to others as you would have them do to you, for this is the law and the Prophets.”

            This message of justice in Jesus’ teachings was not limited to the gospel.  Paul’s letters to the gentile followers of Christ spoke greatly of following His directives on justice.  According to Professor A., “Paul tells us that Christ fulfilled the law. But, we still have responsibility in not sinning, and responding with love and peace.”

            Islam of course, is a religion also steeped in justice and righteous behavior toward fellow human beings. Unfortunately, the horrible misdeeds of a few in the name of Islam have blinded others to the peace and justice of this religion. Justice is commanded throughout the Qur’an, and thus is considered God-given law among Muslims.

            The Oxford Encyclopedia of the Modern Islamic World expands on this notion. “An important element of the new consciousness was the notion of book as law, for law now came to be identified with something written or laid down in writing. Surah 98.3 represents a coalescence of the notions of book and law; the word Kutub in it means laws, regulations.” 

            John Renard, in his Seven Doors to Islam, says that the Qur’an is clear on the individual’s responsibility to seek what is right and just according to those written laws.  Renard writes, “Believers must struggle against whatever stands between the self and its origin and goal, and strive to overcome injustice and oppression.” Further, “These thematic aspects of Qur’anic spirituality – attentiveness, intention, inner discipline, gratitude, generosity, personal responsibility, and the struggle for justice, represent only a small sample of the important issues the scripture offers for consideration.”

            So we see that justice and righteousness are key components of what scripture commands of us in all three religions. What happens though, when we fail to do that? What if we not only wrong our fellow human beings, but God? Do we just feel bad about it and vow to do better next time?  Again, all three religions agree on the idea of  repentance and reconciliation.

            Nothing could symbolize repentance more in the Jewish community than Yom Kippur – the Day of Atonement. No word could represent reconciliation more than shalom – or as Professor L. said in class, “the reconciliation of two opposites.”  The Torah is very specific on the need to repent and reconcile with God. 

            Written about the times in which Moses lived, there is of course much talk of “sin offerings” and rituals for God as part of atonement.  The importance of atoning though, is clear (and timeless).  Leviticus 16 deals with a lengthy and complex cleansing ritual which Aaron must perform in order to make right with God that which his two sons had made wrong (and for which they were killed).  After Aaron is given the list of ritual sin offerings, God says, “And this shall be to you a law for all time: In the seventh month on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work, neither the citizen nor the alien who resides among you.  For on this day atonement shall be made for you to cleanse you of all your sins; you shall be clean before the Lord.  It shall be a Sabbath of complete rest for you, and you shall practice self-denial; it is a law for all time.” (Leviticus 16.29-31)  Further, “This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year.” (Leviticus 16.34)

            Micah in the Nevi’im (7.18-20) assures us that God does indeed forgive.  The scripture says, “Who is a God like You, Forgiving iniquity and remitting transgression; who has not maintained His wrath forever against the remnant of His own people, because he loves graciousness! He will take us back in love; He will cover up our iniquities.  Loyalty to Abraham, as You promised on oath to our fathers in days gone by.”

            What Judaism reconciles through the atonement of Yom Kippur, Christianity reconciles through the sacrifice of Jesus Christ.  Professor A. said (about Paul’s main focus in his teachings) that, “Christ fulfilled the law. We still have responsibility in not sinning and responding with love and peace.  But God still justifies by the faith of Christ or faith in Christ.”

            Wesley Ariarajah in The Bible and People of Other Faiths elaborates further on this notion of Jesus as redeemer and savior. “Indeed all the letters of Paul are an attempt to show that God has acted in a decisively saving way in Jesus the Christ, and that one can enter this salvation through faith in him.”  Ariarajah continues, “ The Letter to the Hebrews argues that Christ’s is the last and final sacrifice. ‘So God does away with all the old sacrifices and puts the sacrifice of Christ in their place.  Because Jesus Christ did what God wanted him to do, we are all purified from sin by the offering that he made in his own body once and for all. (Heb.10:9-10)’ “ Professor Agosto summarized not only the writings of Paul, but basic Christian theology when he said, “We can sin, but not be called sinners because of Christ.”

            The Qur’an, although recognizing the laws given by Moses, and noting Jesus as one of the holiest of prophets, has a slightly different view on repentance.  In their book, The Islamic Understanding of Death and Resurrection, Jane Smith and Yvonne Haddad talk of the Qur’anic belief that judgment day will focus on balancing good acts and bad acts in a person’s lifetime. “In the exegesis of S7:46-50 what the verses call the companions of the heights [ashab al-a’raf] are most often identified as person of equal deeds, who remain in a kind of limbo until all others have entered the Garden.  At that time, conclude most commentators, they will be washed in the River of Life and admitted to paradise.”  This doesn’t mean however that there is no chance for repentance – quite the contrary. Smith and Haddad go on to say, “The Qur’an makes frequent mention of repentance [tawba], referring both to the specific act of the sinner who repents of his action and to the turning of God toward one who offers his repentance, an acceptance of that response. S 4:18 clearly states that a last minute repentance made on one’s deathbed is not efficacious and in fact earns a severe punishment.” (Compare this to Christianity, in which anyone can be saved by repenting up until the minute of death.  In fact, the Catholic Church considers suicide the only unforgivable sin, because the act itself cannot be repented for.)  Smith and Haddad continue, “Because it is understood to entail a resolve not to repeat the same offense, repentance must also come before one is about to die.  But unlike Christianity, there is debate as to whether repentance decides the ultimate fate of the sinner.”

             Smith and Haddad continue, “Islam in general recognized that tawba is obligatory for one who wrongs, but opinions again differed as to its absolute necessity for salvation.  The Mu’tazila, who felt that God must accept the sincere tawba of the sinner, held to the necessity of repentance to free one from the intermediary position of fisq.  The majority of the Sunni community however, felt that divine mercy and pardon are independent of human response, and that the only sin for which repentance is crucial for salvation is the ultimate major sin of kufr or shirk.”

            Justice and repentance.  Two of the most crucial elements of these Abrahamic religions – commanded by God as part of our responsibility as human beings.  However, the third and final element (or theme) to be explored here, has to be one of the most (if not the most) thought about, talked about, preached on and prayed on – that is the eschaton, or as is said more commonly, “the end of time”.

            Eschatology is a major focus of the Christian and Islamic faith traditions, (which will be explored shortly), but  according to Professor L.,  the judgment aspect is not as critical in Jewish tradition.  L. taught us that Jewish belief focuses on a “messianic fulfillment”.  In other words, a messiah will come in the form of a prophet sent by God.  This messiah will set up a reign of peace in the new kingdom of Jerusalem.  A third temple will appear (although it’s not clear in what form), and the world will finally live in a state of shalom.  The Jewish faith is focused on loving God, and atoning or cleansing until the coming of the Messiah, but not as much with the “or else” aspect attached.  (Although Jewish scripture does still talk about punishment for the ungodly.)

            Malachi is the last book of the Nevi’im, and so looks toward this end time.  Malachi 3.1 says, “Behold, I am sending My messenger to clear the way before Me, and the Lord whom you seek shall come to His temple suddenly.  As for the Angel of the covenant that you desire, he is already coming.”  Malachi goes on to say “For lo,  that day is at hand, burning like an oven.  All the arrogant and all the doers of evil shall be straw, and the day that is coming – said the Lord of Hosts – shall burn them to ashes and leave of them neither stock nor boughs.  But for you who revere My name a sun of victory shall rise to bring healing…Lo I will send the prophet Elijah to you before the coming of the awesome, fearful day of the Lord. He shall reconcile parents with children, and children with their parents, so that when I come, I do not strike the whole land with utter destruction.” (Malachi 3.19-24)   

            Of the three major religions, Christianity is arguably the one most steeped in the eschaton itself.  The book of Revelation is the focal point of many evangelical and charismatic Christian churches.  Talk of  “the end of time” ranges from the fire and brimstone preaching in Southern Baptist churches, to the Catholic teachings of heaven and hell, with confession being the only way to avoid hell.  Even popular culture is flooded with fundamentalist Christian stories about the last day and the idea of the rapture.  The enormous success of the “Left Behind” series is a great example.

            Virginia Wiles in her book Making Sense of Paul, says the following, “Apocalyptic eschatology is a particular kind of eschatological thinking that focuses on at least two items.  First, apocalyptic thinking assumes some crisis will bring this present world to an end and inaugurate a new world.  Second, it emphasizes the cosmic nature and purpose of the crisis…”  She also asserts that it was this notion of eschatology that fueled Paul’s expectation for Israel.

            Of course, unlike the Jews who are awaiting the arrival of a messiah that has not yet come, Christians are awaiting the second coming of their messiah, Jesus Christ.  Paul writes in his Letter to the Hebrews (9:27-28), “Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.”    Similarly in Peter, “The end of all things is near.  Therefore, be clear minded and self-controlled so that you can pray.  Above all, love each other deeply because love covers over a multitude of sins.” (1Peter 44: 7-11)   In both pieces of scripture, it should be noted that there is talk of the end time, but not a violent apocalypse.

            So where does all the fire and brimstone and fear of the end time come from? Through study of the gospels and the epistles, it does not come from the disciples or apostles.  Rather, it comes from a rather obscure book named Revelation.  Revelation is a book that is symbolic in nature, and for centuries biblical scholars have tried to interpret those symbols.   For most, the conclusion has been that it reflects a premonition of the end days.  An apocalyptic blood bath in which Christ will return and fight with his minions against evil.  This obviously is a powerful and fearful motivator for people focused on eschatology.  But as Professor A. told us, some biblical scholars now believe that this book was written as a description of what was happening at the time between Israel and the Roman Empire – and not a predictor of things to come.

            The idea of judgment day though – a true day of “judgment” -  is probably most prominent (and complicated) in the Islamic faith.  Revisiting The Islamic Understanding of Death and Resurrection, Smith and Haddad explore this further. “As we were created responsible, so shall we be held accountable, each person for himself and no soul answerable for the actions and beliefs of any other.  When God so pleases, we humans will be brought into his presence and judgment will be rendered in terms of the ways in which we have chosen to live our lives.  The reality of the eschaton, the arrival of the day of judgment is consonant with the return to God, return being essential to the completion of God’s plan for all creation.”

            Smith and Haddad go into great detail of the many aspects of the Islamic eschaton that make it so complicated.  There are many layers to heaven and hell. There are various issues of time and space; and physical vs. spiritual aspects of the soul.  There is the possibility of intercession, and debate on whether Muhammad is the only one who can truly intercede.  Yes, God will judge on the final day, but what happens after that is truly involved.  The bottom line though, as Haddad and Smith observe, is “God is one; the recognition of the oneness is the ultimate charge for each individual; the content of that recognition is the living of an ethically integrated existence, i.e. one of integrity.  There is, in other words, a direct and clear relationship between recognizing God’s oneness and unity, which is the full measure of Tawhid, and living a life of complete moral responsibility.  According to the degree to which this responsibility has been discharged, God’s word of judgment will be passed and final felicity or purgation accorded.”

            It is truly amazing to study these three different and seemingly opposing religions, and note how similar they are.  Not only in their faith in the Father of Abraham – the same one true God; Yahweh; Allah – but in that they all teach some of the very same theological concepts.   As we’ve seen in all three works of scripture, human beings are supposed to treat each other justly. When they fail to do this, they have to repent and reconcile.  And when they fail to do that, they will be judged and separated from God for eternity.  What is more amazing though, is that the very leaders that hold up these religions as justification for hatred and violence, are violating the very faith traditions they so fervently invoke – and are destroying the world bit by bit in the process.

Efraim Agosto sums it up best in his essay “Religious Leadership in the Aftermath of September 11”, (11 September – Religious Perspectives On The Causes And Consequences). “All leaders, but religious leaders in particular must plot together careful action that will promote peace, reconciliation, and ‘good news.’ … Religious leaders of today must promote love and reconciliation if they are going to be true to the core values of all religious faith…True leaders refuse to hide in the face of calamity and weakness.  They do not pursue calamity; they seek improvement in the midst of weakness.  Because calamity and worse are inevitable, the challenge lies in how we respond when they come.   If a greater cause motivates us, we seek to overcome the calamity and hardship, and we strengthen ourselves for the long haul in spite of our weaknesses.  Ultimately, we rely on God to help us through the crisis and guide us in our response.  Without such dependence, we can fail miserably.”

God help us indeed.

           

Jesus from a Muslim perspective

There are so many rich passages and tenets of justice in the Qur’an, that it would be impossible to give them their due in one page.  I will narrow my focus then, to one point of study in our readings and class work – the Islamic idea of a non-crucified Jesus.

            As a Christian, I was taught that not only did Jesus die, but also that God sent him here to die.  It doesn’t evoke the image of a loving God.  Conversely, Jewish scholars believe that Jesus was crucified, but certainly not for divine purpose.  Learning then, that Muslims believe that not only was Jesus raised into heaven, but without a crucifixion at all is fascinating to me. 

            When I first heard that Muslims didn’t believe in the crucifixion, I assumed it was following Jewish tradition of Jesus as man – not divinity.  Only through our recent study of Qur’an, did I learn that Muslim belief on crucifixion comes closer to mimicking Christian theology – that is in the idea of a “raised” Jesus.  Christians believe that Jesus died first – but to see such different religions aligned in belief of a physical Christ in heaven is very exciting. 

            What particularly intrigues me as a Christian, is that Muslims believe Jesus was one of the most holy prophets ever recorded. I love the passage (Surah 4), which says, “They neither killed nor crucified him, even thought it seems so…rather, God lifted him up to Himself.”  As someone who was always horrified at the thought of a crucified Christ, I found this an almost comforting notion.  For it is not the crucifixion on which I focus as a Christian, but rather the life of Jesus and what he taught.

            Along the same lines, the notion of God letting Jesus die – and in such a horrific manner – has also really bothered me.  But as my classmate Mohammed explained, Muslims believe that God would “never let his greatest prophet be tortured or killed”.   As a Christian who doesn’t really subscribe to the view of Jesus as blood sacrifice – particularly by a loving and merciful God – I can’t help but find the Muslim view of a non-crucified Jesus just beautiful.  Toss in the Islamic faith in a second coming, and I am again in awe of two such divergent religions finding commonality through a reverence of Christ.