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| "In the name of God, the Lord of Mercy, the Giver of Mercy! Praise belongs to God, Lord of Worlds, the Lord of Mercy, the Giver of Mercy, Master of the Day of Judgement." (The Qur'an 1:1-4)
"I studied Qur'anic Arabic for 4 years in Turkey, but now I have a scholarship to study Christian theology at the Vatican. I want to begin an inter-religious department in Turkey when I finish my studies. I am, of course, a Muslim. And you? Your faith?" he asks with an open-palm gesture.
"Me? I'm a Christian..." I wonder how I can distinguish between the thousand other Christian Yasin has doubtlessly met. My friend Brady, the Christian Mormon. My friend Alex, the agnostic Christian. My friend Marchello, the Roman Catholic Christian. The stern-faced Orthodox Christian priests roaming the Jerusalem streets in dark robes. The radically nationalistic Jewish Christians down the street, preaching a gospel which smells strangely racist. The occasional Christian street preacher, yelling, yelling, yelling, to the world, to himself, of judgement and mercy. (I don't think anyone hears him, not even himself.) Christians leaning left. Christians leaning right. Christians.
"I guess you could call me an Evangelical? Have you heard that term? I mean, I'm kind of the classic loving-Jesus-and-believing-in-the-Bible kind of Christian."
A friendly chuckle and, "Yes... Evangelical. I read this term very much. I don't think you know very much about us."
"Yeah," I readily concede, "I guess I know only information third hand. From the speech or sermon of someone else who got his information in a book."
Simply the fact of Yasin's attendence in this Biblical Hebrew Course, in the Hebrew University of Jerusalem was startling. A devout Muslim wanting to learn Hebrew in order to study the Old Testament? Yasin taught me much more through his friendship than his words, educated as they were, about the Qur'an, about prayer, about God. Suddenly Islam was not a formidable, amorphous cloud of partially read newspaper articles, regurgitated statistics, and heated antagonistic sermons about the apocolypse. Here was a kind face, a name, a life, and this man was not the pinnacle of evil by any stretch of the imagination. He put the supposed love of many Christians I know to shame. Yasin taught me with a simple handshake and friendly smile. "Muslims have no conception of forgiveness! Of mercy!" Not true. "Muslims have no idea of a real relationship with God." Nope. "Muslims only pray rote prescripted things they don't even understand." Try spending time with one. My World Religions class was trumped in a single day. But my best and greatest lesson from Yasin requires some background.
Days earlier, I had gone with several of my non-Christian (or agnostically Christian) friends to mass in the Church of the Holy Seplucher. While my thoughts on the various sects and branches of Christianity are for another day, let it suffice to say that while I deeply appreciate Roman Catholicism, the mass we attended was filled with tremendously unhappy and stern priests or deacons, and the atmosphere was unspeakably dreary. The dim, gloomy interior and the grimaces around us--the hallways crowded with the generally cheerless and shabby faithful--all added up to a very unworshipful (if very interesting) experience. I whispered to Emily, a student from California, "It's too bad everyone looks so sad... they're actually singing some really happy stuff about God being good. And God is quite joyful himself..." Emily nodded in understanding, and we went back to quietly watching the liturgy.
Sitting in Yasin's room one evening after he had demonstrated the ceremonial cleansing Muslims perform prior to making salat--the daily prayers--he began to explain the differences in sects of Islam, not just doctrinally, but regionally and culturally. He was saddened, even embarassed, at the way he saw some of the Palestinians portraying Islam. One seemingly trivial thing he mentioned that stuck out to me.
"They make the food with their bare hands on dirty counters! So many stands... so dirty. And people, you, think this is Islam. Yesterday, I order schwarma, and he made it with no gloves. If the same thing is in Turkey, the customer... throw it back in his face, very angry!"
While the regional variations of general adherence to laws explicit or implicit of hygene are enlightening, I was thunderstruck that Yasin was acting as an apologist here in the very same sense I had been but days ago. He was briefly explaining true Islam against what he saw (and could very well defend) as variations, deviant strains. He did, and continued to, defend his life passion against passionless ritual adherence just as I had.
Maybe it is a terribly misguided judgment to assume the worst of Muslims--that all of them are equal to the worst of them--just as I count it a terribly misguided judgment for men to assume me the same as a thousand crazy Christian branches I want nothing to do with. Maybe this situation is much more complex than we've allowed, because it is a complexity we cannot control, a complexity that forces us to confess: I don't know.
It seems disrespectful and unkind to make presumptive judgments, to be quick to pronounce judgment and slow to listen and understand (and I think St. James has something to say along those lines). How arrogant we seem, how arrogant we are perceived to be, when we come armed with misunderstandings and outdated, anecdotal evidence to make converts. How often do we hear or have we said, "Well, Islam teaches..." without having looked at the Qur'an or taken two seconds of effort to understand what Islam teaches. It is like the people we meet on the street who say, "I don't believe the Bible because science has proven its not true," and won't listen to a thing we'll say even thought they a) haven't read the Bible b) don't understand science and c) haven't take the time or energy to understand the interaction of the two beyond ignorant hot-headed political rhetoric. I find that downright offensive and unhelpful for getting anywhere. Maybe we've been perceived that way? And we have, we have. Christians have.
I wonder what should be our great concern? To build bridges or to burn them?
I think our initial reaction when approached by another is to establish the differences, the boundries. This was certainly how I lived my early Christian life. You smoke? Oh, you're a homosexual? Oh, wait, you believe that doctrine? Yikes, you go to that church?
My immediate concern was to establish: No, I don't really think smoking's good. No, I'm not into that. Well, you know the Bible really says... Well, I think that such and such is important and so I go to... If you look at 2 Peter....
Maybe this came out the strongest when interacting with people of other faiths. Mormon? Danger. Muslim? Red alert. Don't show weakness.
It seems to me, the root of this thinking is more often not a result of compassion--that our friend believes a destructive untruth--but as a result of fear and pride. Fear of the ambiguity of relating to the "other"--Can I show weakness? What do I say? Where's the rule book for this interaction? What if they overpower? What if they out-argue me?--and the pride of wanting to look good--I know what I'm talking about, I don't want to look stupid!
Instead of being overly concerned about immediately burning the bridges, immediately establishing the boundries, immediately clarify WE ARE NOT ALIKE, we could build some bridges. Not, not bridges called "all paths lead to god," not bridges of pantheism, not bridges of compromise, not bridges of indulgence. But how about compassion? How about sensitivity and respect? How about actually listening to what is being told to us, instead of being busy calculating an appropriate response in our mind while we watch their lips move. How about taking the time to understand what they believe and why. How about acknowledging the dreadful, inevitable word: ambiguity. I think small concessions--That's a good point... I can see why you believe that... Explain that to me, I really don't understand... I really struggle with that too...--can make a world of difference. And the difference is not momentarily faking concern so we can more easily dupe them into believing what we believe. We are not trying to soften their defences with a kind word so we can blast them unguarded with the canon of scripture. Small concessions will make a world of difference when they are sincere--when we allow ourselves to see what they see, to understand why they understand the way they do. I think this is the starting point for then building a bridge of commonality. We may disagree on fundamentals, but there are often striking and important parallels that can serve as a bridge for dialogue and discussion. I wonder what better exemplifies the life of Christ? Embracing the other, or standing at arm's length?
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| preface.
January 2002.
I am 20.
This is not India. This is my reaction.
arrival. We
arrive via a nine hour taxi ride in the small compound of huts that was
the home of pastor Vijay Golden, his parents, his younger brother, his
older brother, and his older brother's wife. The noisy greetings
initially distracted us from the otherness of the surroundings. What
was the smell? With Vijay's near fluency in English and our complete
lack of Punjabi, it was an unspoken rule that he would be our
translator for the duration of our visit.
"Hey!" with a flurry of hellos.
"Praise the Lord!" and hubbub.
"Brother, this is..." and Vijay was pointing to someone else, and we were all shaking hands and embracing.
"Hallo!"
The
family cow, for its part, mooed a greeting as well. Vijay's mother
beemed a large and toothy smile. Wearing a dusty purple saree with
long gray hair captured by a purple scarf, the deep, dark wrinkles on
her hands and face spoke of a life very different than I have ever
known. The smells are more shocking than the sights. Listening to
the seemingly endless introductions the smells assault me, confuse me.
Shortly we stow our belongings in one of the small huts made of brick
and concrete-mortar--just big enough for the two rough but sturdy cots
that would be our beds for the next eleven days.
"Devin, these covers stink."
bathing.
We are both thinking of showers after our 9 hour taxi ride on top of our nine hour flight from Austria. It has been a long day.
"Vee will get it ready for you vight now."
Vijay's
admirable English falls a little short in the pronunciation. The
"bathing area" was built only very recently. The roofless brick
enclosure rises maybe 4 1/2 feet and the simple square design is
roughly 5 feet by 5 feet wide. On one side is a rickety gate made of
cheap metal, not wide enough for the opening which allows it. A
passerby on that side would get an eyeful. The cracked concrete floor
was at a slight angle so that the water or refuse would spill into a
channel, taking it into the open sewer-ditch on the street leading into
the compound. Conveniently the entire "bathing area" doubled as a
bathroom area. The air is now chilly enough for me to see my own
breath as I awkwardly stripped down inside the bathing square. The
wall doesn't even come to the top of my chest, and as I quickly
learn--white attracts. I am attended by the neighborhood children,
several of whom have been watching us since our arrival from
neighboring rooftops, and who run and hop to nearer buildings to get a
better view. While three or four of them giggle and dart forward and
back, I squat lower, feeling rather like a monkey, and splash myself
with water from the a tin bucket. Though the Golden family had
graciously stoked a large fire over which to hold the bucket and heat
the water, by the time it has hit me and run off I am freezing... I am
ever so glad I brought a bar of Dial antibaterial soap and my Pert Plus
shampoo. They afford me a brief sensatino of clean in a strange
universe of dirty. Splash. Scrub. Freezing! Splash. Laughter from
somewhere above and to the my left... my right.
Conveniently, we later learn, the entire area doubles as a large toilet.
a taxi ride.
We
are stuffed into the taxi much like our manhandled baggage, albeit
voluntarily. Amid elbows and knees and the smell of dirt and old damp
things, I watch the Indian terrain run along with dusty road down which
we roar at breakneck speed. A copse here or tree
there is the most that would interrupt the field upon field where lush
green crops were grown and berries were picked and cotton was harvested
and seed was sown by shirtless men stooped low, their pants rolled up
to their knees, their faces to the ground. A deserted brick kiln stands erect in the distance. The jeep bounces and jerks, unwilling to conform to the surrounding idyllic world. Its
tires assault the uneven rock-strew road, and our driver has no qualms
about testing their limits as we sink into another pothole and pop out. Slim tendrils of wind and dust reach inside through small holes in the metal floor where the ground races frighteningly near. The seat cushions are torn and flattened, and my head is occasionally jolted into the hard metal interior. Finally a few walled buildings give notice that we are approaching the next village. The
conversation which had been subdued by the engine's roar and the
screeching tires begins to revive and my friends are speaking to one
another in Punjabi—and occasionally English to clue us in. We slow down.
a reception. As
we begin to exit the crowded taxi there was a brief and invisible
moment where the amassed villagers simply stared. The thirty or so
people, standing under the bright Indian sun, might have been as
nervous as Devin and I. But nervous grins soon gave way to open
laughter (or giggles among the girls) and shouted greetings, and as we
walked the 100 feet from our vehicle towards the groups, celebratory
drums started beating and rose pedals were being tossed. Before I can
quite make out what is happening, in a flurry of hugs and handshakes,
we are ushered into the small, walled front yard of a nearby house. "Sveets, sveets, please!"
The
"sveets,"--in this case something like candied trail mix--were passed
to us on circlular metal trays while we were seated amidst excited
chatter, albeit mostly excited Hindi or Punjabi chatter.
"We speak no English!"
"You marry?"
"Hallelujah!"
"Hallo, hallo!"
"Praise the Lord!"
The
English language stands out here almost as much as us: two very white,
very foreign, very new to India, Americans. More truly, American Christians,
for American was to both of us a superficial modifier tagged on to our
identity-defining faith... but our Christianity was not outstanding.
Here we were, surrounded by new sights and new smells and new sounds
and yet sharing the most enduring aspect there is to share, our
life-defining faith in Jesus. It was something like coming home to
house I'd never visited before. We quickly learned, "Jam CD"--that is to say, the pronunciation of a phrase in Hindi meaning, "Praise the Lord."
"Hehe, it's like... 'Let's jam out to this worship CD!' Well, praise the Lord brother!" Devin chuckled.
"Jam CD, Jam CD!" echoed all around.
marriage.
The
welcoming rite continues with the meeting of the conspicuously
unmarried daughters of the host family. At some point we greet the
girls with a simple handshake, invoking blushes and more giggles. As
esteemed foreigners we were somewhat unwittingly freed from the general
social convention of males never touching (or for that matter, not
making eye contact unless there is some intention) the finer sex. Do I
have a girlfriend? Are we interested in getting married soon? Do we
like Indian ladies? No, no, well... yes, but no. I am oblivious to
the connotation of this line of questioning. It is, after all,
interspersed with other harmless ancedotes.
Days later we
visited another small village: another farrago of chickens, dirt,
roughly constructed homes, cows, a shop selling nondescript goods, and
idling bystanders. Walking down alleys--or streets, I couldn't
tell,--past the one-room brick and concrete huts, the older woman of
the house would call to us pushing their young daughters forward. Only
a word or two was discernable: "Marry?" or "Take to America? Yes?" prayer.
It's so hard to get alone time for prayer or solitude or simply
sanity. Personal space, people, personal space. Sandeep, Vijay's
sixteen year old younger brother, tends to follow me closely.
Literally. In conversing I often have to inch away because his face
gets uncomfortably close to mine. He is precious, but his breath is...
Sandeep also enjoys impressing me with his English. This evening I
try to explain that I'd like to find a quiet place to pray alone.
"Okay, I come with you and show!" he says with great enthusiasm. His
bright, irrestible eyes brook little disagreement. Like myself, he is
tall and lanky and he nimbly climbs the homemade ladder to the flat
roof of one of the higher huts. There were no electric lights to be
seen save the wobbly beam of my flashlight as we ascend. Electric
power was introduced to the area a few years back, but rolling
blackouts prevent much useage for the better part of the evening. God,
this is the same moon I had looked not too many years ago while camping
in my backyard in Bowling Green, Virginia. The same moon that seemed a
silent witness to my troubled prayers in Austria not weeks ago. And
the consistency of this moon, and the hope to which it alludes, are but
echos and dim reflections of the glory of all Your consistency and the
worldwide hope which you make blazing clear. "Look, look! Here! Look!" he exclaims, grabbing my arm and pointing to a constellation... or distant building... or bat... "Maybe I could... time to pray... you know..." I half-heartedly stammer. So much for alone time. "Look! Look!"
poverty.
The
home (collection of roughly constructed huts) where we stay, I realize,
is much nicer than the surrounding dwelling places. It is larger,
clean, and better constructed. While traveling between villages or to
town and back, I see countless piles of rubble--old bricks, plastics,
and bits of canvas or tarpauline--heaped together into some semblence
of a shelter, serving as homes for the field labors and casual
citizens. Richer families, though by no means rich, like our host
family, often have "servants" who work for next to nothing. Most of
the children that we were around did not think about school beyond a
basic primary education because there were fields to be attended to and
a large family to support. The roads are always strewn with refuse.
Always, at least where we traveled. The roadway's ubiquitous trash
lining serves as a secondary and sometimes primary food source for the
occasional wandering bovine or goat. Nearly everywhere run open sewer
lines which feed into a village's or town's sewer pond where the filth
pools and invites insects to come and spread the love. In fact, on
sound advice from our Indian friends we purposefully chose the colder
months for our visit so that bugs would not be a significant problem.
Much is dirty. Everything is worn. The people, though dirty and worn,
are beautiful. I recall a passage from Revelation where the Lord
rebukes those who think they are rich, but are really poor and naked
and needy. Hello, America. I now know some people who are poor and
naked and needy and rich beyond measure.
| | |
| From where I stood behind the espresso machine and the
countless tools of the coffee trade, I was glad to see she had snuck in and was
curled up in the oversized green armchair in the far corner of the café. Ensconced deep within the cushiony armrests, that
worn chair could have swallowed her as easily as the whale did Jonah. The brim of her desert brown cap, emblazoned with
the Einstein’s logo, was pulled low and covered her gently sleeping face. When I finally got word from my supervisor
that I could take a break, I went over and sat down in the adjacent chair.
“Hey Miss.”
She stirred and slowly looked up at me like a hibernating creature
might from inside its previously undisturbed den.
“…Hey…” she responded slowly—the sort of slow that meant I
could not really tell when she started speaking or when she stopped, and if she
had attempted more than a simple greeting, I’m sure I wouldn’t have understood
it. She smiled softly.
There’s something to be said for simply being in the
presence of a friend—for being in close proximity to someone you know and trust—whether
you are speaking, or laughing, or doing nothing at all. Often, dare I say most of the time, I am
encouraged not so much by someone’s well-intentioned words or Sunday morning
sermons or even great and purposeful things—deep books and challenging
conferences—I have come to realize that much more important to me are the small
spaces in between the great, the quiet moments in between the loud, and the simple
in the midst of the complex. But these
things are over my head.
Thanks.
May all my moments bring glory to You. | | |
| I grew up waiting on God.
From my earliest recollections, the mystical exercises of “waiting” and
“abiding,” were as familiar as climbing in my brother’s tree-house or waging
war with my favorite G.I. Joes. I was steeped in “contemplative prayer,” and
did not need Guyon’s instructions or Fenelon’s steps or Ignatius’
disciplines. Nestled into an un-budging
wooden pew with my hair mussed from having leaned too long against my father’s
steady side—the texture of his course blazer now chiseled in bas-relief on my
cheek—I was a six-year old trained in the “deeper life.”
I was waiting on God for the service to end. I was contemplating what I might do when my
father decided we could leave. I was
abiding in our family’s second home: the small, sparsely-populated Pentecostal
church in our small, sparsely-populated town of Bowling Green. The simple church might have seated 100 in
its polished and cushion-less pews, if the 100 were a friendly bunch. On Sunday, however, one would find 15 or 20
church goers arranging themselves with mathematical predictably each week. The times of waiting on God were not the
Pentecostal extravaganza one might stumble into on a Sunday morning (though
times of an outsider stumbling in at any time were rare indeed). While the Tuesday and Thursday evening prayer
times might very well contain moments of speaking in tongues or bits of Holy
Spirit-inspired dancing which often accompanied the larger gathering, and
nearly always included one or two lively hymns from the church’s small but
meaningful repertoire—hymns sung again and again, year after year, on every
occasion—the evening prayer times were marked with a degree of austerity and
stillness. During those evenings—so
often involving my eyelids drooping and beginning to obscure the wood-lettered
“Jesus” which was affixed to the front wall, just behind the humble pulpit
platform and the minister’s chair—I wasn’t mystically receiving revelation.
I was waiting on God for the service to end. Though certainly I was in the presence of God,
it was unbeknownst to me—all the tongues and laughter and dancing might as well
have been a Greek wedding festival. To
me revelation was mediated solely through my father. “I’m going to go to the church to pray? Do you want to come?” he would ask. Sometimes the evening would play out a heated
drama that made a quick exit to church quite appealing; sometimes boredom by my
father’s side narrowly beat out boredom at home. And there in the middle of my impatient
waiting, Jesus snuck up on me. Something
of my father’s love for quiet prayer, his quickness to listen, his slowness to
speak, something of his respect for sacred space, something of his steady side and
firm hands, showed me the Prince of Peace in ways far exceeding analytical reflection. In many other ways, those years bore (and are
yet bearing) fruit in my life. I myself
have since learned to embrace not only sacred stillness—to wait for something
more than the service to end—but the fullness of unashamed Pentecostal
enthusiasm.
I am still learning about God’s already-answer. I have since often found that right in the
middle of my waiting on God—in the heat of my fervent prayers and
expectations—He quietly slips in, He secretly does it, He softly reveals, in
ways that it takes many years to understand and acknowledge. Perhaps when the grand service ends, in the
age when struggling prayers and embattled faith give way to simple face to face
friendship and better perspective on this brief earthly life, we will see He
has always done it—during the whole of our lives He was sneaking in undisclosed
and giving us what we needed before we knew it, what we wanted before we wanted
it, revealing love before we knew what love was. | | |
| I'm a poor friend to my friends, a poor son to my parents, a poor brother to my siblings, a poor witness for the gospel, a poor ambassador for the kingdom, a poor citizen of my country, a poor lover my neighbors, a poor defender of the defenseless. I thank God for redemption, for making dead things live, for making lost things found, for making messes into beauty, for making water come from rocks, for making gardens from deserts, for forgiving the sins of yesterday, for forgiving the screw-ups of today, for forgiving what I'll do wrong tomorrow, for making me into something new, for drowning the record of my wrongs in the sea of His love and rewriting my dossier to be His blood-washed beloved... | | |
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