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On Easter Sunday, in the city of Lahore, Pakistan, Christians were mingling with their Muslim neighbors in a neighborhood park. Suddenly, an explosion erupted, injuring and killing many people, including women and children. The suicide blast was claimed by a splinter group of the Pakistani Taliban, and their targets were Christians. A local government spokesman told CNN that at least 69 people were killed, and hundreds more were injured.
Christians make up only 2 percent of Pakistan's population, and tension is high between them and hardline Muslims, who want a strict interpretation of Islamic law to dominate Pakistan's legal system. In 2013, suicide bombers attacked a church in Peshawar, killing over 80 people, and last year terrorists attacked a Christian community in Lahore, killing at least 14. A spokesman for the splinter group of the Pakistani Taliban has promised that such attacks will continue.
This latest attack was condemned by leaders of nations around the world, including Australian Foreign Minister Julie Bishop, who said, "As Christians worldwide celebrate Easter, a shocking terrorist attack in Lahore, Pakistan, reminds us that terrorism is a global scourge."
The bombing in Pakistan came just days after Islamic State suicide bombers hit an airport and metro train in Brussels on Tuesday of Holy Week. These were the worst terrorist attacks in Belgian history, killing 35 people, including four Americans. Investigators believe that these bombers were part of the terrorist cell that orchestrated large-scale attacks in Paris last November.
At the same time, Rabbi Jonathan Sacks of the United Kingdom has won the prestigious Templeton Prize. Established by the late Sir John Templeton, this prize is given every year to "entrepreneurs of the spirit." According to the Templeton Prize website, the prize celebrates "the quest for progress in humanity's efforts to comprehend the many and diverse manifestations of the Divine." The prize includes a monetary award, which this year was a little over $1.5 million, and past recipients have ranged from the Dalai Lama to Rev. Billy Graham.
Per the Templeton website, the award was given this year to Rabbi Sacks, the former Chief Rabbi of the United Kingdom, because "central to his message is appreciation and respect of all faiths, with an emphasis that recognizing the values of each is the only path to effectively combat the global rise of violence and terrorism." After the prize was awarded, Christianity Todayinterviewed Miroslav Volf, professor of theology at Yale Divinity School, and asked him to comment on the significance of the prize for Sacks -- and for Christians.
Volf admires Rabbi Sacks for affirming the positive role of religion in a religiously violent world. Only religion, according to Sacks, can offer compelling answers to the three great questions that every human being will ask at some stage in life: Who am I? Why am I here? How then shall I live?
Sacks does not believe that religions are inherently violent. He notes that "the greatest threat to freedom in the postmodern world is radical, politicized religion." But he is also sure that "when religion turns men into murderers, God weeps." The strength of the Abrahamic tradition, in his opinion, is that "every human being, regardless of color, culture, class or creed, was in the image and likeness of God," with dignity equal to any other human being.
"I believe," Sacks writes, "that religion, or more precisely, religions, should have a voice in the public conversation within the societies in the West, as to how to live, how to construct a social order, how to enhance human dignity, honor human life, and indeed protect a whole from environmental hazard." Sacks is making two important points here, according to Volf: First, he is against any form of totalitarianism or authoritarianism, whether secular or religious. Second, he is advocating for political arrangements in which people from diverse backgrounds would be able "to participate as equals in the search for the common good."
"Today," says Volf, "more than at any other time since World War II, we need people who do not only condemn extremism, but offer a vision, rooted in their own tradition, of a world in which people with deep disagreements inhabit a common space and work for the common good. If this is a call to people of all faiths, it is certainly a call to evangelicals, who like many others, seek to be peacemakers in a troubled world. Rabbi Sacks is such a person in the Jewish tradition, and he has articulated such a vision in a most compelling way."
More on this story can be found at these links:
In Pakistan, Taliban's Easter Bombing Targets, Kills Scores of Christians. CNNThree More Arrested in Brussels Police Operation Over Attacks.ReutersFour Americans Confirmed Killed in Brussels Attacks, Death Toll at 35. Fox NewsReligion's Place in a Religiously Violent World. Christianity Today
The Big Questions
1. In its award to Rabbi Sacks, the Templeton website says that "central to his message is appreciation and respect of all faiths, with an emphasis that recognizing the values of each is the only path to effectively combat the global rise of violence and terrorism." Where is good to be found in respect for all faiths? Do you agree that recognizing the values of each faith is a path to overcoming violence and terrorism? Why or why not?
2. How does your faith help you find answers to the three great questions articulated by Sacks: Who am I? Why am I here? How then shall I live?
3. Where do you see evidence that "the greatest threat to freedom in the postmodern world is radical, politicized religion"? How can we take steps to prevent religion from becoming radical and politicized? How do you respond to the assertion that "when religion turns men into murderers, God weeps"?
4. How can the three faiths of the Abrahamic tradition -- Judaism, Christianity and Islam -- unite under the belief that "every human being, regardless of color, culture, class or creed, was in the image and likeness of God"? What risks would Christians need to be willing to take in order to move in this direction? How would such unity promote peace? What major differences might still remain, given the various answers different religions give to questions such as "Why am I here?"
5. Miroslav Volf believes that "we need people who do not only condemn extremism, but offer a vision, rooted in their own tradition, of a world in which people with deep disagreements inhabit a common space and work for the common good." Why do we find it difficult to work for the common good alongside people with whom we have deep disagreements? What would be the value of doing so? Discuss how various definitions of "the common good" make this more or less difficult. How can a focus on the common good lead to peace?
Confronting the News With Scripture and HopeHere are some Bible verses to guide your discussion:
Psalm 34:14Depart from evil, and do good; seek peace, and pursue it. (For context, read 34:11-14.)
The psalm-writer takes the role of a teacher and invites his students to learn "the fear of the LORD" (v. 11). Respect for God is understood to be the foundation of a good life. Students are instructed to keep their tongues from speaking evil and telling lies, and a connection is made between avoiding evil, doing good and seeking peace. To emphasize that seeking peace is not a passive activity, the teacher encourages his students to "pursue it."
Questions: How is respect for God connected to peacemaking? Where do you see a relationship between avoiding evil, doing good and seeking peace -- and what happens when one of these elements is neglected? What does it mean to you to take an active role in seeking peace and pursuing it?
Proverbs 16:7When the ways of people please the LORD, he causes even their enemies to be at peace with them. (For context, read 16:1-11.)
The writer of the book of Proverbs is concerned with people being in a right relationship with God and their neighbors. He warns against arrogance and commends loyalty, faithfulness and the keeping of honest balances and scales. He is convinced that righteous living is the key to being at peace with one's enemies.
Questions: How do arrogance and unrighteousness cause discord in human relationships? In what ways could loyalty, faithfulness and honesty help reconcile people at odds with one another?
Isaiah 2:4He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. (For context, read 2:1-4.)
The prophet Isaiah sees a vision of the future house of God, a place in which all the people of the world will learn God's ways. In this house, God will judge the nations and bring war to an end, turning even the implements of war into agricultural tools.
Questions: What is the value of Isaiah's vision for Jews, Christians and Muslims? What factors in modern life keep us from embracing this vision? How can we behave in ways that are in line with life in God's future house? To what extent, if any, is this a vision of the new earth after Jesus' return, and to what extent, if any, is this a vision for the world before then?
Matthew 5:9Blessed are the peacemakers, for they will be called children of God. (For context, read 5:1-12.)
Jesus begins the Sermon on the Mount by teaching his disciples the beatitudes, a series of statements about the happiness of those who walk the path of discipleship. Most involve a challenge, such as hungering and thirsting for righteousness. When it comes to peace, Jesus stresses how active this pursuit will be. He does not say "Blessed are the peace-lovers," but instead, "Blessed are the peacemakers." Only they will be called "children of God."
Questions: Where have you, in your personal life, been challenged to be a peacemaker? What difficulties did you face? Where did you find success, if any, in peacemaking? Why is peacemaking a critical element to being called a child of God? When might peacemaking require the avoidance of violence, and when, if ever, might it require the use of violence?
Ephesians 2:14For [Christ] is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. (For context, read 2:11-22.)
The apostle Paul understands Jesus Christ to be central to the reconciliation that has been achieved between Gentiles and Jews. These two distant groups "have been brought near by the blood of Christ" (v. 13), and his sacrifice has united the two groups and eliminated the hostility between them. According to Paul, Jesus creates "one new humanity in place of the two, thus making peace" (v. 15).
Questions: Why is the sacrifice of Christ important to the reconciliation of Gentiles and Jews? What sacrifices are you willing to make for peace? Does everyone today need to become Christian in order to be at peace? Why or why not?
1 Timothy 2:1-4First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. This is right and is acceptable in the sight of God our Savior, who desires everyone to be saved and to come to the knowledge of the truth. (For context, read 2:1-7.)
Paul believes that prayer for people in power is a key to the living of a quiet and peaceable life. He sees this as right in the eyes of God, since God desires everyone to be saved. Paul believes that there is "one God" as well as "one mediator between God and humankind" (v. 5), and sees himself as "a teacher of the Gentiles in faith and truth" (v. 7).
Questions: How should we pray today for people who are in high positions, whether Christian or not? What effect do you think this would have on peace in our world? In your opinion, is there value in building bridges with all followers of the "one God," whether or not they believe that Jesus is the "one mediator"? How can people with deep differences work together for the common good?
For Further Discussion
1. Jews, Christians and Muslims have many theological differences, and yet are all part of the Abrahamic tradition. Where can members of these three faiths begin to work together for peace?
2. Have you ever had the opportunity, as an individual or with your church, to learn alongside Jews and Muslims in your area? If so, was there any outcome resulting from worshiping the same God? If not, do you think it is possible to form community with those of different faiths to have a stronger, more peaceable society?
3. As a practicing Christian, how do you through your own prayer respond to acts of terrorism? Do you view yourself as one who can help promote peace and hope? Why or why not?
4. Since many Christians believe "no one comes to the Father except through [Jesus]" (John 14:6), how can we be gracious toward and respectful of other faiths while still answering God's call to share the gospel with them? Must we set aside that call for the call to make peace, or is there a way to do both?
5. In his Easter sermon, TWW editorial team member Henry Brinton said, "The risen Jesus offers us three important answers to the three great questions of life: Who am I? A friend of Jesus (John15:15). Why am I here? To follow him (John 1:43). How then shall I live? So as to love one another, just as Jesus loves us (John13:34)." What are the implications of these answers to our lives as Christians?
6. In a world of violence, our challenge is always to offer our neighbors a message of Christian love, remembering that all of the commandments of God can be summed up in the phrase "Love your neighbor as yourself" (Romans 13:9). How can you put this teaching to work in your own home, school, workplace, church and community?
Responding to the News
In our churches, through social media, and on the radio and television, we hear many calls to pray for the victims of bombings and other acts of terrorism. Jesus tells us to "love [our] enemies and pray for those who persecute [us]" (Matthew 5:44). As you consider the news of terrorism in the world, pray for those who perpetrate such crimes, for the ways in which they have misunderstood God and for their reconciliation with God and his people. Though our enemies may never turn to Jesus as a result of our kindness, we are to love them just the same.
Closing Prayer
Lord God, may our Christian faith be a force for peace in a violent world, as we follow your Son Jesus, the Prince of Peace. In Jesus' name. Amen.
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