Middle East Work Group

INTERFAITH RELATIONS – William G. Gepford, American-Arab Relations
Justice and America

We are indebted to Francis Scott Key for the words in the Star Spangled Banner, “Then Conquer we must, when our cause it is just, And this be our motto, ’In God is our Trust.’”

We have been recently reminded that Key did not write, “for our cause it is just.” He wrote when our cause it is just.

It is human to be tempted to prevail over others. It is found in most every aspect of life, politics, corporations, and nationalistic endeavors at home and abroad, even in religion.

Ask any American Jewish person how they felt in the 1930s and pre-World War II 1940s. They most likely will say that “the Jew” represented a threat to those who felt that the America they knew was fast losing ground. Jews were supposed to not make their “difference” too obvious. I can remember the day when “Jew” was said as an insult.

A better understanding of the guarantee of religious freedom embedded in our Constitution emerged following WWII. Jews, then, began to sense greater opportunities for participation in the whole of American society.

A recent World Gallup Poll revealed a link between anti-Semitism and Islamophobia that carries with it similar prejudices toward Muslims as were experienced toward Jews of an earlier age.

This became most pronounced after the announcement was made last summer that an Islamic Community Center near the 9/11 site had received permission to build.

This is a new challenge for Christians which will test our belief in an America that promises equity for all. It took a long time to accept Jews as equal citizens in American society, and it probably will take an even longer time to accept Muslims.

Many theologians accept the revelatory beginnings of Islam, along with that of Judaism and Christianity. As these are played out there will be religious, cultural and political differences. There will also be similarities related to peace and justice. It is clear that this is God’s call to us in our time, to find those similarities. Failing to do so will most likely lead to greater hatred and violence.

In the time when the Star Spangled Banner was written, there were no “interfaith” or “inter-religious” attempts at understanding. The mindset was to conquer, with this one exception, to the author‘s credit, that our cause must be just, or as is often said, “is this the will of God?”

We need to examine the Abrahamic traditions, and recognize those passages that, in an earlier age, would lead to violence and hatred.

Jesus gave his life in promoting equity for all: the sick, the stranger, the immigrant, the foreigner, the widow, and women and children. He made no exceptions.

Ought we to do any less?

INTERFAITH RELATIONS – William G. Gepford, American-Arab Relations
A Reflection on Terrorism within Islam

Many people have asked me, “Why has Islam been so identified with some terrorist activities in the current historical context?” What follows are excerpts from a lecture I gave at Mercy College in November, 2001 to attempt to address this question.

First, terrorism is the result when an individual or a group seeks to frighten or coerce, or intimidate an individual or a population through some act of violence, by a variety of means, usually based on their belief that their perception of reality is the true one. An example of this, in America, is when a Timothy McVeigh blows up a government building.

Second, most scholars consider terrorism a-religious, meaning it is not intrinsically religious. Its roots are to be found elsewhere. Whenever it strikes it usually is an act of frustration, anger or a desire to seek revenge caused by long- standing inequities.

Third, all religions of the world, without exception, were founded for the purpose of establishing justice, peace, mercy and reconciliation, Including Islam. If one examines the origin of religions, it is often from within the context of an unjust oppressive culture.

The best example of this is the story told by Robin Wright in her book, “Sacred Rage” (1985) where she examined the context in which hatred is likely to be found. In 1975, at age 21, Hamza (not his real name) of the Shi’ite branch of Islam, wanted to become a doctor or engineer and planned to come to the United States or Canada to pursue his studies. He did not hate Americans and strongly supported our values of freedom, democracy and equal opportunity for all.

On the verge of sending his application abroad, the Lebanese civil war broke out, making it impossible for him to leave. The war at that time, between Christians and Muslims, was over reforms that would even the balance of power in the Government. The Lebanese society had been dominated by a minority Christian group in a country which had now become majority Muslim. So, instead of starting his college career in America, he felt called to put his energies into the struggle against Christian dominance. He said, “We must fight together to help the poor in the world…and must fight for equality.”

It was a very small step from fighting injustice in this context to viewing it as a larger rhetorical call to struggle against those considered to be “the enemies of God.” Hamza played a significant part in this transition. An unjust social environment, left unattended by the dominant authority, over many years, becomes the incubator of terrorism.

The prophets of the Hebrew Scriptures, reaffirmed by Jesus, spoke out against neglect of the poor, widows and the physical, ethnic and “immigrant” marginalized. Such folk are still with us. As Christians, our call to mission is not to forget, but to remember this long prophetic history of which we are a part.

INTERFAITH RELATIONS – William G. Gepford, American-Arab Relations
Bringing Hope to Those in Need

A recent copy of the Christian Century magazine ran a cartoon showing people exiting from a religious service, each holding up their right index finger, and exclaiming, “It’s true—we totally have the best religion.” (August 10, 2010) It could be any of a number of different historic religions.

I am sure that all of us at one time or another have felt that way about our own particular religious experience.

Under such an assumption we sometimes see evil committed, “in the name of God.” We might ask, is that really what God wills, or is it simply human beings who are acting out their particular prejudice or hatred toward another group?

As I write this, the news has come that some 10 members of an aid organization were murdered by the Taliban in Afghanistan. One of the members was an ophthalmologist who had been working in that part of Afghanistan for the past thirty years, bringing sight to those in need. The Taliban justified their action by saying that the group was teaching the Christian faith.

I, personally, am disturbed by people who try to discredit the good that has been done by someone of another faith.

While I was serving the Presbyterian Church in other countries, it sometimes happened the only medical care available was given by a member of a religion not of my own. I have thanked God that Dr. Monla, a Muslim and at the time the regional representative of WHO (World Health Organization), was there when I was experiencing severe pain. It made little difference that he was not of my faith.

During the Lebanese civil war, 1975-1990, one of the daughters, a registered nurse, of Ben and Carol Weir served at the American University of Beirut Hospital. (Some will remember when the Weirs visited Littlefield in 1986 while he was Moderator of our General Assembly.) The policy of the hospital was to care for any and all combatants, regardless of being pro-government or pro-rebel. The terrible injuries on both sides made us almost sick, but this was her profession and the mission of the hospital; a mission irrespective of one’s theological or ideological orientation.

This past summer a group of youths and their mentors visited Dearborn to learn about the Arab/Muslim community. They visited several Arab/Muslim centers and enjoyed a special Middle Eastern meal in one of Dearborn’s well-known restaurants. Their leader was Chris Terry Nelson an intern at a Presbyterian church in New Wilmington, PA.

I have just learned that his wife’s father, Dan, was one of the ten killed in the Afghanistan tragedy. In the email that he sent, he made this comment, “it is fitting that Christians, with the hope and joy of Christ, should put their lives at risk in order to help those in need when no one else will.”

Jesus asked people not to believe him because of the “works he did,” but because God cares, universally, for those in need, without exception.

INTERFAITH RELATIONS – William G. Gepford, American-Arab Relations
Borders and Discipleship

All of us live within some kind of borders; language, ethnicity, culture, political, religious, racial, and tribal, to name a few. These borders help define who we are. They give us identity, strength and, yes, even challenges. At times when life gets stressful we become absolutists about those things we think we do know: about gender issues, about racial issues, about Middle East issues, about origin of life issues, and are likely to return to one of those borders for survival.

Our absolutisms have become so precious to us, so necessary for our sense of security, that we keep each other at a distance rather than risk them. We live, of course, in a polarized and un-loving period of history. It is not uncommon for the church to reflect that same brokenness. If we lived in a perfect world, crossing borders, of ethnicity, religion or politics would not create stress. But, a perfect world is not ours to know. Jesus would not have been executed in a perfect world. The Apostle Paul’s many letters admonishing Thessalonians, Galatians and Corinthians to remain faithful to the teachings of Jesus would not have been necessary in a perfect world.

In his last hours Jesus prayed for his disciples. He prayed for the unity of the disciples. Through Jesus, God willed the redemption of the whole world. The end is the unity of humankind. Jesus sees the unity of the church as necessary if the world is to take the gospel seriously. One of “the Great ends of the Church” of the Presbyterian Church (USA) is “the exhibition of the Kingdom of Heaven to the world.” So, the church’s credibility depends on its ability to exhibit the power of love to overcome human divisions. It can do this only by crossing borders.

In First Thessalonians, Paul gives thanks for their faith, their love for God and neighbor (crossing borders!) and their hope in Christ in their daily life together in community.

To love God is to become a disciple, to live “in the light” rather than walk in darkness. It means to love God rather than worldly enticements or fleshly temptations that threaten to take God’s rightful place at the center of one’s existence.

True discipleship is the ability to cross borders, in a show of love for one’s neighbor. When you and I withdraw from one another, when we lose the capacity to trust one another, we contribute to the subversion of the church’s vocation…”so that the world may know that you have sent me and have loved them even as you have loved me.” Borders are natural to all humankind. We had little to say about the borders we inherited. But that need not prevent us from expressing love for one another across those borders.

The Gospel of Matthew reminds us (Chapter 28) that as we cross borders and boundaries God’s presence through Jesus is always with us.

Bird Watching – William G. Gepford, American-Arab Relations

Bird watching is an ancient art. It has been going on for centuries. Some people have made a career out of counting the various species. National Geographic, for example, has become famous for keeping tables on Creation’s variety and quantity.

A recent article in a local newspaper highlighted the practice of following and counting birds only found in Michigan (Detroit Free Press, May 23, 2010, at Point Pelee). The cost worldwide: Some $12 billion a year spent on trip-related expenses, plus another $24 billion on equipment! So bird watching is no chicken feed.

Another sort of “bird watching” is going to take place this summer in Minneapolis. There, the General Assembly of our denomination will be meeting. Many challenging issues confront commissioners, not the least of which will be ordination standards, homosexuality and peace in the Middle East. From my reading I have learned that representatives from many religious and secular communities and various entities from our own denomination will be “watching,” especially concerning what we say regarding our vision for peace between Palestinians and the state of Israel.

This is by no means the first time our denomination has wrestled with this issue, but it is the first time that the differences are being clearly delineated. And it is the first time that our national government appears to be taking a significantly firm role. The outcome will affect not only relationships between Christians and Jews, but also with Muslims, as all three faiths claim some historical identity in what we call the “Holy Land.”

At this “bird-watching” event, much time and money will be spent by a broad spectrum of opinions trying to influence the outcome. Every opinion will claim special (if not spiritual) insight concerning the proper road to the end of that now 100-year tragic conflict leading to lasting peace. Our own Presbytery’s Middle East Work Group will present a pre-presbytery event to help understand the issues.

Another one of the “watchers” will be the Churches for Middle East Peace (CMEP), under the leadership of Warren Clark, a former U.S. Ambassador. It is an organization that seeks to bring a larger Christian consensus to bear on government policy, and keep the rest of us informed (WEB: http//www.cmep.org). This time around he reports that “the U.S. is determined that the talks will go forward and will not allow either side to undermine them.” This is an excellent example of good church/state relations.

As he wept, Jesus said, “If you, even you, had recognized on this day the things that make for peace!” (Luke 19:41). Unfortunately, they did not as history shows. Yet many precedents abound in scripture: sharing land and Jerusalem; showing hospitality to all inhabitants, native born and foreigners, and dealing justly with all so that all will come out winners.

May we be so audacious as to hope that this time around we will recognize the things that make for peace.

Yeast as a Metaphor- – William G. Gepford, American-Arab Relations

I happened to be reading about yeast in one of my wife’s cooking resources (I wasn’t preparing to cook anything, just curious!) As we know, yeast is necessary to make bread rise. I ran across this comment, “Yeast must not be exposed to too much heat. If it is, it will die.” So I asked, “How does one know when there is too much heat?” She, being the experienced nutritionist that she is, said, “just put the tip of your little finger into the water and you will know.” She said she had been doing that for as long as she could remember. For the rest of us neophytes, a thermometer would be needed.

I read further and to my surprise discovered that yeasts are living organisms with 3,200 billion cells to the pound—and not one is exactly like another. Reading further I discovered that they feed on sugars and produce alcohol and carbon dioxide-the elements that cause bread to “rise.” I was further surprised to read that Mexicans call them “souls” because they seem so spirited.

Another characteristic of yeast is that it can grow along with molds and bacteria in the air to cause the spoilage of food if allowed to stand at room temperature in an unclean environment. That is why canning procedures include sterilization of supplies and filled containers!

For me, this information has become a metaphor for the challenge presented by interfaith activity.

It is a miracle that people of different faith can come together at all on peace and justice issues. We are all different from the beginning of time. Yet, we continue to try to do the impossible. Each faith has its own strategy for doing this and still that doesn’t satisfy everyone. We see in history and in our own time how religions have divided and multiplied their differences so much, is it any wonder that recent reports in this country identify people more likely to say they are “spiritual” rather than “religious.”

This was also true in Jesus’ time. He used the metaphor “yeast” to explain to his followers how they should become aware of relationships that can be destructive. Jesus says (Matthew 16: 5-12), “Beware of the yeast of the Pharisees and the Sadducee.” The “yeast” that could cause spoilage in the first century can be compared to the extremists in our time that claim to have divine sanction to justify their behavior.

The challenge before us today is to understand the metaphor of “yeast” to help interpret the opportunities and possible dangers of interfaith relationships.

When the day comes that we can all work and live together, peacefully, will be the day when we can all celebrate the Kingdom among us.

Who Speaks for the Church? - William G. Gepford, American-Arab Relations

You have probably heard that Glenn Beck of Fox News made the statement that anyone belonging to a church that believes in “social justice” should leave immediately. This, of course, should pretty much decimate every congregation, because this is basically what distinguishes the church from the religious institution of Jesus’ predecessors.

The synagogue where Jesus usually worshipped was in Nazareth. According to Luke 4:16-19 Jesus entered the synagogue on the Sabbath and stood up to read. Maybe he was the liturgist for that day. Someone handed him the scroll of the Hebrew prophet Isaiah. He unrolled the scroll and the place where it was written:

The Spirit of the Lord “has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.”

I do not know if Glenn Beck is a member of any religious institution. If he is a Christian, he surely must have seen this passage at least once during his life time, or heard at least one sermon preached from it. This is a passage supporting “social justice” if there ever was one!

So, there you have it folks. We live in a free society that allows people to listen to all religious claims and permits us to take our pick. We can follow Glenn Beck and leave the church, or follow Jesus and continue bringing good news to the poor.

If we follow Glenn Beck we will have to close all homeless feeding and sleeping centers; we will have to close all clothing collection centers that provide clothing for the poor; we will have to stop rebuilding the social institutions that were destroyed, and upon which people depended, by the earthquake in Haiti; we will have to close all the schools and hospitals around the world that have been established to bring enlightenment and health to those who “sit in darkness” (that is, spiritually blind); we will have to stop fighting for “justice” in our cities where racism and housing discrimination still exist; we will have to renounce having passed a bill that gave blacks equal protection under the law in the 1960’s, admitting our sin before God and asking God’s forgiveness; and we will have to stop fighting for peace and justice in the Middle East, and everywhere else, to mention a few– because there will be no one else to do it!

In short we will just have to quit attending churches, because this is where we learned the lessons of justice. We will just have to leave our churches because as long as churches exist there will always be a struggle for peace and “social justice,” (even though some people won’t like it) and that is one thing that Glenn Beck definitely got right.

Personally, I will continue following Jesus because he never rejected anyone from experiencing the love and justice of God. So be it!

Keep the Vision  – William G. Gepford, American-Arab Relations

The February 22, 2010 issue of Newsweek magazine carried an article on religion, or more accurately an article on the struggle at Harvard University over how to include courses on religion in its curricular offerings. Any serious student of Medieval history knows that it is a study of the interrelationships between the secular and the religious (church) history, much of which might be classified as a struggle for power.

As Christians begin their Lenten journey it is made abundantly clear to them that there is a difference between religion and faith. Religion can often be nothing more than “what is popular,” while faith is a struggle for one’s soul.

Jesus was tempted, as aren’t we all, to accept short-term fixes that ignore long- term consequences. The story that describes these temptations of Jesus is found in the Gospel of Luke, at the beginning of chapter four. The devil tempted him to provide food for himself (temptation for self-gratification); to control all the kingdoms of the world (temptation to absolute power); and to put God to the test (temptation to challenge God’s absolute authority). Had he accepted any of these, he would have had to give up the central purpose of his life.

On any one day, any of us might be tempted to give up our vision of compassion, peace and justice. Popular religion wants us to accept that which is comfortable, “feeling good” about ourselves, taking short cuts to success and living in communities that are just like us. Faith, on the other hand requires going against popular religion, crossing boundaries to meet others, and spending time and energy getting to know those who fight for a place in this world. Religion seeks control over others. Faith seeks communities of consensus. Religion is concerned with quantity and bigness, while faith seeks a place where God’s vision of life can be fulfilled.

As we contemplate the evils in this world we may be tempted to give up our values. But people of faith do not give up. They keep always before them the vision of God’s kingdom of truth, righteousness and justice.

Ironically, the story of Jesus’ temptations is focused in the Middle East, the place where he lived his entire life, and where much of today’s world still hesitates in choice between religion and faith.

Rabbi Melchior is one who works towards peaceful resolutions of conflict. He said “for faith to become instead of a force to blow up the future, it needs to become a soothing (of) differences.” He went on to say faith “may even bring some kind of salvation for the human being, which is more important than salvation of any piece of land” (emphasis added; conference call, August 11, 2006.)

The almond tree is one of the earliest trees to bloom in Palestine. Before it puts forth leaves it puts forth blossoms. While the land is still cold from winter, the warm blossoms, untended and unforced, surprise us with a promise of spring. The blossom is a delight in itself. But it is more. It is anticipation. It is promise. It is a metaphor for God’s vision leading to fulfillment.

May each one of us become that blossom that keeps the promise of faith alive.

Where There is Hope - William G. Gepford, American-Arab Relations

As I write, in the background reporters are describing the almost indescribable destruction wrought by the earthquake this week in Haiti. What little control we humans have over God’s wondrous creation! How suddenly life can be totally and awesomely changed.

In the current tragedy, nations, international and national organizations, and individuals have demonstrated that people do care.

What is inspirational about the Christmas season is the vision of hope that gets relit anew in the otherwise seemingly darkness of the winter season, but also often in our national and personal lives as well. This is always emphasized in the letters and cards that come our way, carrying messages of joy, peace, light and hope.

Two such encouraging letters arrived in our mailbox this season.

The first one came from two (who are themselves Chinese) missionary colleagues who have served as a liaison between the Presbyterian Church USA and China. For more than three decades they have been going to China every year, some years up to four times. Although they had no plans to do so last year, in September an unexpected opportunity came to visit Yunan’s and Yulong’s counties near the borders of Burma and Tibet.

They visited Bible training centers and ten churches/meeting points where the Christian faith was introduced at the turn of the 20th century via missionaries. The establishment of a cemetery for those early missionaries continues to serve as a reminder of the hope they brought. The history and culture of the Chinese people was preserved and their horizon broadened by educational opportunities brought by the missionaries.

The second letter came from the board of directors of Foreman Christian College, in Islamabad, Pakistan. Again it was missionaries that established the school in the early 19th century.

Throughout its history it has welcomed both Muslim and Christian students, and encouraged them to share their histories and visions for their country. Its present student body has a majority of Muslims.

This past June the valedictorian at the graduation services was a Muslim named Muhammad from a village some distance from the school.

In his talk he thanked the school for the opportunity to earn a graduate degree that would give him a good job in his country. He also thanked the school for its philosophy of education that provided opportunities for students from various cultural backgrounds to come together and solve problems in their society and government. He said this was probably one of the most important experiences of his college career.

According to its president, the philosophy of the school is to provide a wide selection of subjects for matriculation, offer advance degrees through the PHD level that makes them competitive with other educational institutions around the world, and to challenge students to join together in solving human and societal problems.

May the new year continue to keep the light of hope shining not only to the Haitians in their tragedy but also to all of humankind.

Times Change but Same Focus – William G. Gepford, American-Arab Relations

As I was reading through some materials in preparation for a public gathering, I came across some rather sage advice from one of our nation’s leaders.

He cautioned the nation to be neutral, and particularly to “observe good faith and justice toward all nations,” and to “cultivate peace and harmony with all.” He particularly admonished all Americans to avoid “permanent, inveterate antipathies” against particular nations and “passionate attachments” for others. A passionate attachment toward a favored nation produces, he pointed out, “a variety of evils”; sympathy for the favored nation facilitates “the illusion of an imaginary common interest in cases where no real common interest exists.”

“By infusing into one the enmities of the other, betrays the former into a participation in the quarrels and wars of the latter,” without justification. Then, we were in the process of divesting ourselves from the authority of the British Crown. And it should be noted that in the annals of the founding of our country there is no mention of a Muslim presence, although some 10% of the plantation slaves were Muslim at that time.

This advice was given by George Washington in his Farewell Address published on September 19, 1796. This could have been said by almost any wise leader over the past 100 years in regard to our relationships in the world of Islam. And we have yet to fully understand and appreciate Islamic culture.

Several studies on the now global Muslim population have crossed my desk over the past month. All of them point to its consistent growth. Although all claim to have done the most complete study, none of them agree on the size of this global population. And depending upon which report one reads, the U.S. Muslim population ranges from 1.6 to 9 million, including Asians and African Americans. What they do agree on is that the Muslim epicenter is in Asia rather than the Middle East! But, regardless of the numbers, we need to take our Muslim presence seriously.

Pope Benedict once said that the work of justice in a free society is the work of politics. In our country that means a coalition of believers of all faiths and nonbelievers who would work together for justice. For this to happen we must abandon the sectarian and ideological divisions of recent decades and emphasize the hope and creativity of coalitions.

As Christians, we need to follow the teachings of Jesus who gave up his life in the effort to lift up the poor, feed the hungry, shelter the homeless, and care for the sick. He was passionate in challenging injustice in the civil as well as the religious communities.

Are we as able to maintain this focus in the 21st century, proclaiming “good news to the poor?” (Luke 4:18).