Archive for the ‘Religion’ Category
by: Valerie Elverton-Dixon on April 13th, 2015 | 1 Comment »
President Obama is correct to characterize efforts against terrorist groups as a struggle against violent extremism and not as a struggle against “Islamic” terrorism. He is correct to deny groups such as Islamic State/Islamic State in the Levant/ Islamic State in Iraq and Syria (IS/ISIL/ISIS) the imprimatur of Islam, to deny them the cover of religion.
Just as words have multiple meanings, groups, individuals, acts, and texts have multiple meanings. Meaning comes not only from what an individual or a group says it is, but meaning also come from what we agree, to what we say: “yes and amen.” When IS says it is Islamic, we can agree to that or we can say no. I say no. President Obama and other world leaders also say no. ISIS is not religious, and it is not Islamic. It is a death-dealing cult of destruction. It deserves no respect. Thus, let us call it by its Arabic name of derision: Daesh. (pronounced daEEsh or dash)
Some people argue that the reason to say “Islamic” terrorism is because to deny the so-called Islamic elements of its ideology would cause misunderstanding and miscalculation in war. It would break an important rule of warfare: “Know the enemy.” I say it is possible to know the ideological goals of Daesh while demonstrating how its ideology falls short of the goals of Islam and is not religion.
Let us consider the meaning of Islam – submission to the will of God. The Koran refers to God as the Most Gracious, Most Merciful Master of the Day of Judgment. Thus, Islam is submission to a gracious and merciful God. The concept of radical means extreme, basic, the root of the thing, so radical, extreme Islam would require an extreme, basic submission to a God of grace and mercy. Too often we use the term radical as a synonym for violent. Further, in Islam, Jesus is a revered prophet whose teachings ought to be obeyed. So Muslims, like Christians, have an obligation to love one’s enemies, to turn the other cheek, and to go the extra mile. So to refer to Daesh and other terrorist groups as Islamic is to insult Islam. To even refer to Daesh as religious is a mistake.
by: Warren Blumenfeld on April 6th, 2015 | No Comments »
The movement gaining support in State Houses around this nation, as exemplified through Indiana’s new ironically named “Religious Freedom Restoration Act,” permits businesses to refuse service to lesbian, gay, bisexual, trans* people, and members of all other groups they consider nonconformists to their judgments and precepts.
So what can we infer from those religions that justify such discriminatory treatment of other human beings? On what sacred tenets would a baker refuse to bake a confectionery delight; a photographer refuse to preserve joyous moments; a caterer refuse the pleasures of delectable sustenance; a florist refuse the beauties from the garden; a jeweler refuse a band connecting human souls; a realtor refuse showing shelters signifying new chapters in one’s book of time; a shop owner refuse selling the common and special objects supporting and enhancing life; a restauranteur refuse anyone a time away from the kitchen; a spiritual advisor refuse to treat one’s neighbor as oneself?
by: Craig Wiesner on April 3rd, 2015 | 1 Comment »
Twenty-five years ago, on April 8th, Palm Sunday, my husband Derrick and I were married at the First Presbyterian Church of Palo Alto. This Sunday he and I will be Easter liturgists in that same sanctuary which has been our spiritual home for all of these years.
Today as the world remembers Christ on the cross and awaits the good news on Sunday, pundits like Mike Huckabee, decrying the outrage Indiana’s religious “freedom” law spawned, are claiming that folks like Derrick and I are trying to destroy the church. According to the Huffington Post, Huckabee said “It won’t stop until there are no more churches, until there are no more people who are spreading the Gospel [...] and I’m talking now about the unabridged, unapologetic Gospel that is really God’s truth.”
No sir. The unabridged, unapologetic Gospel of the Jewish carpenter, executed because he dared to speak out against injustice and stood up for the poor, rings loudly in thousands of churches across this country. It is a message of love, hope, redemption, and absolute acceptance, with doors flung wide open proclaiming that all are welcome, and cursed be the one who puts up a stumbling block to the children trying to reach him.
by: Manpreet Teji and Murali Balaji on April 3rd, 2015 | No Comments »
Over the past decade, South Asian Americans of all faiths have become increasingly active in social justice causes, whether it’s been combating xenophobia and anti-Black racism, fighting for LGBT rights, religious tolerance, and for comprehensive environmental justice.
Sadly, even as the community comes together on these issues, interfaith dialogue among South Asian Americans continues to be a sore spot. As Sikh and Hindu activists, respectively, we seek a way forward in discussing how our communities – which have occasionally experienced tensions among advocacy groups – can work together to solve the problems we face together. Moreover, we need to talk about how Sikhs and Hindus – who both come from inherently progressive spiritual traditions -can present a united front in championing for social change.
by: Mark Kirschbaum on April 3rd, 2015 | No Comments »
The Torah tells us of four sons…
One of the central passages of the seder involves a presentation of the questions of, and the responses to four paradigmatic sons. We are told of a wise son, a wicked son, an innocent or naive son, and the fourth described as one who does not know how to initiate a question. Each of these “sons”questions, in one way or another, is about the meaning of the ritual observances surrounding Passover, and for each one an appropriate answer is given, depending on the personality of the son. Each of these ‘sons’ questions and answers are constructed out of biblical proof texts which contain a reference to instructing one’s offspring. However, they are not presented, Powerpoint style, in order of their appearance in the Torah, and are used in a homiletic manner to teach certain points. What these points might be is also left unexplained in an almost zen koan like challenge to comprehension; we will see that loaded within this seemingly innocuous passage is a call to transformative consciousness.
The entire passage is unclear, for example, the question of the wise son and the wicked son are similar, while the answers they receive are curious; furthermore, the answer given to the wicked son and the non-questioning son are derived from the exact same verse. What do all these texts with their attributions to different types of children come to teach us on the first night of Passover, what does any of this have to do with liberation from oppression?
This is meant as a supplement to the traditional Haggadah. You can use it in addition to a traditional Haggadah, introducing whichever parts you like to your Seder to provoke a lively discussion, or you can use this as the basis for an alternative Haggadah, which can then be supplemented by the traditional Haggadah.
A Note to Non-Jews: You are very welcome at our Seder! Jesus was a Jew, and the Last Supper was a Seder. Our supplement affirms the liberatory message that is part of Judaism, Christianity, and Islam, and is found in many other religious and spiritual traditions as well. You may find some of this ritual helpful if you create your own rite to celebrate the key insight of Easter or of any of the spring holidays of the world: that rebirth, renewal, and transformation are possible, and that we are not stuck in the dark, cold, and deadly energies of winter. Judaism builds on that universal experience of nature and adds another dimension: it suggests that the class structure (slavery, feudalism, capitalism, or neoliberal imperialism) can be overcome, and that we human beings, created in the image of the Transformative Power of the Universe (God), can create a world based on love, generosity, justice, and peace.
We understand God in part as the Transformative Power of the Universe – the force that makes possible the transformation from that which is to that which ought to be, the force that makes it possible to transcend the tendency of human beings to pass on to others the hurt and pain that has been done to us, the force that permeates every ounce of Being and unites all in one transcendent and imminent reality. In short, we understand God in part as the ultimate Unity of All with All, of whom we are always a part, even if we are not always conscious of the part of God we are, or the part of God that everyone and everything is. And you are welcome at our Seder even if you think all of this makes no sense and there is no God.
When I was a young child nurtured in the Methodist Church in Earle, Arkansas, the word “dead” meant nothing to me. But “rose from the dead,” that was something captivating, a phrase I heard far, far more often than just the word. Every Sunday, in fact, I learned to proclaim as an article of faith that Jesus, on the third day, “rose from the dead and ascended into Heaven.” Resurrection.
A six-year-old makes what she will of words and concepts she doesn’t understand. And that is what I did. Because “resurrection” was accompanied by pictures of a risen Christ in white robes, moving toward a light-filled heaven, arms reaching out for me, I could tell that the word meant “life.” I reached in return for Jesus, and for the promise. From the beginning, for me, Jesus was life.
My parents taught me that I could be anything I wanted to be. Even now, I can hear my father saying it, again and again. At the same time, the church taught me that God loved me and would help me grow up into a good person, a loving individual, doing meaningful things, someone to be proud of. God was love. I believed in God. I believed in Jesus. Love and Life.
Much has changed since those days in Earle. Schools and degrees; jobs at home and overseas; marriages – two of those; children and grandchildren. Many joys; many hardships. Through it all, I have grown familiar with the word “dead.” Death, disappointment, disease – I know about them now. And, of course, I know more about life and love as well. Unlike the little girl in Earle, who had never met an atheist or a Jew or a Greek Orthodox or a Catholic or even an Episcopalian or a Lutheran, I have fallen in love with at least one of each of them in my adult life. I observed how their faiths – practicing or not – had molded their hearts in compassion. I could see the light of God shining through them, even as they might not have named it so. The circle of my understanding grew wide and my spirit began to throw off the bonds of exclusivity.
by: Murali Balaji on March 26th, 2015 | 2 Comments »
The popular narrative in media and textbooks on the South Asian American population is that they’ve only existed in the United States for a few decades.
But such a narrative misrepresents and obscures a much longer history, especially at the turn of the century, when several thousand Indians settled in regions like Northern California. It’s the largely untold story of the migration of Sikhs, Hindus, and Muslims from pre-partition India from the late 19th century up until the passage of the Asian Exclusion Act (which was passed to limit Chinese, Filipino, Japanese, and Indian migration).
Even before the act was passed, migrants from India faced many obstacles, including systemic discrimination and outright violence. The 1907 “anti-Hindoo” riots in Bellingham, Washington, for example, targeted mostly Sikh laborers whom whites had accused of stealing lumber jobs. Bellingham is only about an hour north of Bothell, Washington, where a Hindu temple was recently vandalized.
Still, in their small conclaves, the immigrants of different faiths began to find ways to develop a community identity, in part because they were largely shunned by whites. At the time, about two-thirds of Indian immigrants in California at the turn of the century were Sikh, and as a result, the Pacific Coast Khalsa Diwan Society — a gurdwara — opened in Stockton in 1911.
Because Hindus and Muslims in the region were still small in number, and unable to get the approvals to build any sites of worship, the Stockton gurdwara served as a place of worship for all three religions. While Hindu-Sikh co-worship was common in northern India for centuries, a place for all three groups in the United States was created by circumstance and sustained through interfaith bonds.
by: David Breeden on March 18th, 2015 | Comments Off
Church Attendance Free Fall
The Barna Group, a research group that keeps up with trends in religion, estimates that 48% of Millennials (born 1984-2002) are “post-Christian.” Forty-eight percent. “Post-Christian” means that they have heard of Christianity; know its claims; swim in its assumptions; and have little to no interest in it as a method for providing meaning and purpose in their lives.
The study point out, “if unchurched Americans were a nation, they would be the eighth largest nation on earth.” The study also shows that statistics indicating “church growth” are actually church transfers. There are few new conversions.
35% of Boomers, 40% of Busters, and 48% of Millennials are unchurched, and many of those have no interest in searching for a church.