when is a christian not a christian?

Is it just me or does the media seem reluctant to describe the "polygamist sect" down in Texas as Christians? The group in question, the Fundamentalist Church of Jesus Christ of Latter Day Saints, are a splinter group of the Mormon Church which decided to stay polygamous when the rest of the church decided to ban the practice.

Religious Tolerance: Fundamentalist Church of Jesus Christ of Latter Day Saints
Rick Ross' "Cult" Website: Polygamist Groups
Wikipedia: Polygamy
Biblicalpolygamy.com

quranic eucharist?

Behold! the disciples, said: "O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?" Said Jesus: "Fear Allah, if ye have faith."

They said: "We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle."

Said Jesus the son of Mary: "O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs)."
[Quran 5:112-114]

Sometimes the above-described event is identified as a kind of feeding of the multitudes but when I get to the part where the disciples of Jesus (as) describe it as a solemn festival "for the first and the last of us" I can't help but wonder if it is a reference to some sort of Eucharist. The Didache, one of the most ancient Christian texts, contains a Eucharistic prayer which includes the words: "You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant." but without any kind of association to the the Last Supper or the crucifixion. Perhaps this is the spiritual meal being referred to in the Quran.

the cross and the lynching tree

In the wake of the last post on Jeremiah Wright and in anticipation of Good Friday, I thought it would be interesting to look at some of James Cone's ideas apart from their role as ammunition in the current political "horse race".

First is A Conversation with James Cone facilitated by the Trinity Institute's Bob Scott:


and secondly there is a conversation between James Cone and Bill Moyers entitled The Cross and the Lynching Tree. In both talks Cone connects the sufferings of Jesus with the sufferings of Black people in America.

James Cone obviously identifies himself as a Christian theologian but I think it is possible to connect some of his ideas to Islam in at least two ways.

Firstly, he is willing to cite Malcolm X as one of the basic sources and inspirations of his theology (suggesting that Islam, at least as articulated by Malcolm, provides some important elements lacking in conventional Christianity).

Secondly, although Islam has a different understanding of what happened at the cross (see Good Friday) I wonder if there is a similar value in connecting Black suffering with examples of martyrdom and persecution out of the Islamic tradition. The two examples which stand out for me are the "lynching" of Hussein (ra) and the multiple Quranic allusions to the prophets being murdered unjustly (although by my recollection, only the murder of Abel is mentioned specifically).

But finally, we can also ask the broader question of whether there is another figure or moment in Islam which provides a more suitable lens with which to view the Black experience in America? Yusef who was a slave and then freed? Bilal, one of several black companions of the Prophet (saaws) ? Luqman, who is sometimes identified with the Ethiopian Aesop?

jeremiah wright and the black church

Martin Luther King Jr. famously said that 11 o'clock Sunday morning was the most segregated hour in the United States. And I think that the continuation of this state of affairs is at the heart of the current controversy over comments made by Jeremiah Wright, Sr., the former pastor of Trinity United Church of Christ (where Barack Obama is a member). The issue isn't really about Jeremiah Wright, Sr. as an individual as much as it is a basic discomfort with (at best) or rejection of the progressive/prophetic voice of the Black Church.

In other posts we've mentioned how even apart from labels like "Muslim" or "Christian" one can talk about the American phenomena of Black Religion as a God-centered holy protest against anti-black racism. We've also touched on Cornel West's idea of prophetic Christianity and have repeatedly discussed the radical side of Martin Luther King Jr. [1][2] [3]

In the article, Dallas-area black clergy defend Rev. Jeremiah Wright's message, Gromer Jeffers Jr. and Jeffrey Weiss do a good job of providing some context for Wright's comments within the Bible and the tradition of the Black Church. Similarly, in Is Obama Wrong About Wright? Michael C. Dawson (who is the John D. MacArthur professor of political science at the University of Chicago) locates Jeremiah Wright in the mainstream of the Black community, particularly in the Black Theology tradition of James Cone.

see also Abu Noor Al-Irlandee: Michael C. Dawson: Is Obama Wrong About Wright?

early impressions of miami

Some brief thoughts and comments I felt like sharing:

1. A few weeks ago I went to jummah at a new masjid (new to me anyway) in a new city. It was the second time in my life that I've been to a jummah service where the khateeb didn't utter a lick of English. (The other time I was in Chicago and went to one of the more prominent Islamic centers, not realizing that the congregation there took the "hardline" position that the khutbah had to be in Arabic. Although as a concession they did have a nice informational talk which explained the content of the "khutbah"... in Urdu.)

Some time later I went back to that masjid (not for jummah) and had a really positive experience. The people were friendly and the group was pretty traditional, focused on spirituality. I'm feeling much better about the prospect of finding a good community.

2. The month of Ramadan is coming this week. Wow. I don't feel ready.

3. On a totally different note, I'm not sure if Miami is more racist than any other city, but I have definitely been hearing more N-bombs; at poetry spots, as an insult, in casual conversation, being sung along to a hip-hop beat, etc. What is really surprising is not just hearing it in a song, but the fact that on multiple occasions I would see folks sing along pretty shamelessly. Once or twice I even heard a DJ turn off the music precisely so that the crowd would shout out an n-bomb-containing chorus as a group.

4. On another totally different note, I've also seen a lot more (Christian) fishes on the backs of cars in Miami. The fish is a really interesting symbol, but I think the meaning is actually cheapened by having it appear in a widespread fashion on cars. Back in the days when Christianity was a persecuted faith, the fish was used by Christians to secretly identify one another. When meeting for the first time, one Christian could innocently trace out an arc in the ground with their foot. And if he or she understood the message, a second Christian could complete the fish by drawing a second arc.

Back when I was a post-Christian-not-quite-Muslim and I would occasionally write out my thoughts on religion, I used the fish symbol as part of my personal system of abbreviations. {fish symbol}-ianity would refer to my concept of the authentic religion of Jesus which emphasized the spiritual and ethical principals of the Sermon on the Mount while {cross symbol}-ianity would refer to the death-based Pauline religion which came afterwards. (This isn't completely different from the distinction between prophetic and Constantinian Christianity which has appeared in previous posts). I plan to say more about {fish symbol}-ianity in a later post (when I have more time) but for now I'll say that I find it incredibly ironic that an ancient symbol which is thoroughly grounded in Christianity's origins as a secretive and persecuted faith should appear openly and ubiquitously in modern times.

And finally...
5. It is interesting and weird and funny being in a Latino-majority city. But I often wonder about how uncomfortable it must be for non-Latinos. What if due to an odd sequence of geopolitical events some major American city suddenly experienced a large increase in the number of people of Chinese descent to the point that Chinese and Chinese-Americans basically established a sort of hegemonic control of the city in the same way that ("white") Cubans run Miami? I'm not sure how "at home" I would feel in such a situation. Just something to consider.

richards' racist rant (epilogue)
islam and the passion (for social justice)

"i am both muslim and christian" (part two)

Thanks to Tariq over at Reaktori for the update to "i am both muslim and christian". The Rev. Dr. Ann Holmes Redding, the Episcopal Church’s ‘Muslim-Anglican’ priest has been banned from exercising her ministry for one year and has been asked to reflect on her vocation.

Muslim-Anglican priest is banned in Seattle

"i am both a muslim and christian"

A recent story in the Seattle Times deals with the Rev. Ann Holmes Redding who has been an Episcopal priest for over 20 years and Muslim for the past 15 months... simultaneously. The piece, "I am both Muslim and Christian" reminds me of the pastor of the Presbyterian church near my house who, in a conversation we had a few years ago, not only questioned the divinity of Christ, but blamed the dogma of Christ's divinity for distracting Christians from striving for social justice here on Earth. During the same conversation he also explained how he didn't believe in the inerrancy of the Bible and he expressed a great deal of heartfelt sympathy for a local Muslim activist who was deported in the wake of 9/11.

To be honest, as someone who came to Islam from an evangelical Christian background, I continue to be surprised by the extent to which many self-identified Christians seem to reject what I was raised to think of as basic and fundamental doctrines of Christianity. So I'm more shocked by the fact that Redding would call herself Christian than the fact that she calls herself Muslim. For a long time I've realized that the most liberal ends of the Christian spectrum are tolerant enough to include someone who embraces the shahada. But the amazing thing is how the parameters of Christian orthodoxy seem to have gotten so fuzzy.

But questions of orthodoxy aside, I should say that I respect Rev. Redding's intentions and in the current political climate I definitely appreciate that someone like her is making serious efforts towards peacemaking between Christians and Muslims.

past posts:
robert karimi
islam and christianity blending in africa

the hankyoreh

This piece is old but never-posted... it resonates somewhat with the open-souce religion article. The Bible isn't exactly a Wiki but apparently some folks are still willing to engage in some pretty radical re-evaluations of the text.

The Hankyoreh: Scholar ignites controversy over comments regarding Old Testament is an article about well-known Korean philosopher and critic Do-ol Kim Young-oak and his arguments against the literal interpretation of the Bible and in support of doing away with the Old Testament. It seems like a repetition of the ancient "Heresy" of Marcionism.

Grenada's past:
alan moore and organized religion
moore organized religion

islam and the passion (for social justice)

On YouTube I found an excerpt from a Coversation between Cornel West and Toni Morrisson which touched on the political implications of Mel Gibson's Passion (among other things). I was also able to find a fuller transcript of the conversation from The Nation's website under the title Blues, Love and Politics. The aspect which I found most intriguing is the distinction West makes between being a "Prophetic Christian" and a "Constantinian Christian" and it made me wonder about whether a similar distinction could be applied to Islam.

MORRISON: [reading] "I am curious about the language of religion, which has become more pronounced in this Administration. Can you comment on the manipulation of religious belief and language for violent ends?"

WEST: That's one of the most dangerous features of our moment, there's no doubt about that. We live in a society in which 96 percent of our fellow citizens believe in God, and 72 percent believe Jesus Christ is the Son of God, 71 percent believe that the Book of Revelation has an empirically verifiable potential and 71 percent believe in angels. I don't put that down, I'm a Christian myself, but I'm a different kind of Christian than a lot of these Christians.

[...]

WEST: [...] the other side of this thing is that here we are, living in the biggest empire since the Roman Empire. Now the underside of the Roman Empire is the cross; that's why political prisoners were put to death, those who had the courage to act against the powers that be. We're the legatees of Constantinian Christianity, after Christianity was incorporated into the Roman Empire and was the official religion of the Roman Empire, which went on persecuting Jews and others.

Now, you see, I'm a prophetic Christian, I'm not a Constantinian Christian. That's very important. Because I want to raise the question, well, if you're going to talk about Jesus, did you really talk about the empire that put him to death and what the connection is between that empire and the empire that we're a part of now, and what Jesus demands of us in this empire given what he was willing to sacrifice in his own imperial moment? And I say now, Gibson, what have you got to say? But, he says, no, I'm going to give you sadomasochistic voyeurism.

So does this distinction play itself out in Islam? If so, how are the lines drawn?

Some might be tempted to say that the so-called Progressive Muslims are perhaps the analogue of West's "Prophetic Christian" but ironically, a number of those who use this label (like Irshad Manji for instance) are only liberal when it comes to religious issues but are neocons in terms of their politics. And conversely, in the egalitarian face of islamic orthodoxy we have already seen some indication of how orthodox Islam is actually rather progressive, at least in terms of the economic aspects of social justice.

Some might be tempted to say that Sunni Islam is the "Imperial" Islam while Shiism is more the Islam of the persecuted powerless minority. But that would be a little bit too simple.

For example, for a while now I've been meaning to elaborate on the fact that each of the four great imams who established the foundations for orthodox Sunni law had spent some time in prison or otherwise punished by for principled disobedience to the state of their day.

And conversely, within Shiism, Ali Shariati makes the distinction between Red Shi'ism (the religion of martyrdom) vs. Black Shi'ism (the religion of mourning) each with their own attitudes towards monarchy and clerical power. Some Shias focus on Imam Hussein's noble sacrifices in the interests of justice while others, in a Gibson-esque way, choose to emphasize the blood and gore.

I feel like something more detailed should be said, but I think I'll just end up repeating a point I already tried to make clear in ideology and temperament; namely that if some Muslims have a greater concern for social justice than others, they will not be identified merely by ideological labels ("progresive" , "orthodox", "shia" etc.) but on the existential decisions individuals make in their everyday lives.

Other Grenada:
islam needs radicals
sushi revisited: part one
ali shariati

a philosophical view of easter

Today I picked my copy of The Cornel West Reader and reread one of the pieces called "A Philosophical View of Easter". In it, West engages in a rather sophisticated explanation of what he means when he says resurrection claims of Christianity are "true". He lays the foundations by giving a thoughtful critique of Hume and what he calls sentential reductionism ("the view that sentences have their evidence for or against their truth or falsity isolated from and independent of other sentences."). And then he questions the empirical foundations of modern science by pointing out that even things like electrons, magnetism and black holes cannot be perceived directly and are mere theoretical constructs which we only have indirect access to.

By the same token, for West, the truth or falsehood of Christianity isn't a matter of whether the tomb was empty the Sunday after the Crucifixion, but is also something indirect. As West puts it:

I am suggesting that the primary test for the "truth value" of particular Christian descriptions and their resurrection claim is their capacity to facilitate the existential appropriate of Jesus Christ. This means that any "true" Christian description makes the Reality of Jesus Christ available, that it promotes and encourages the putting of oneself on the line, going to the edge of life's abyss and finding out whether the Reality of Jesus Christ... can sustain and support, define and develop oneself in one's perennial struggle of becoming a fuller and more faithful self in Christ.

I think this alternative notion of truth is definitely interesting but it seems a bit of a cop out. I sympathize because I think I went through something similar in terms of my own path but in general, if you have to go through a great deal of mental gymnastics in order to justify a certain religious label to yourself, then maybe it is time to think about shopping for a different religious tradition? Just a thought.

latin american council of churches elects first black president

Christianity Today: Latin American Council of Churches Elects First Black President