Two Eyes (Thoughts on Religious Brutality)

Shortly after Hurricane Katrina, I took a short-term job with the para-church organization now known as Cru to help coordinate their hurricane recovery projects. To the thousands of Cru faithful all over the United States, there was no more obvious way to live Christianity than to help those in need, and for the next two semesters, we hosted group after group (the high point being the thousands-strong spring break do-gooders) of students who would camp out, borrow tools and help recover houses and neighborhoods from the wreckage. I traveled to New Orleans quite a bit, though much of my work was from a cushy Orlando office. The real heroes were the student volunteers who took a semester or two off to live and work downtown for the remainder of the year.

During that time, I saw religious conviction at its finest. I mentioned the volunteers who put off their pursuit of the American dream to dig houses out of the mire. I was even more impressed by some of the local churches. One church not only housed our volunteers but refused to let them get away with just eating cereal from the local discounters every morning and, and their members whipped up eggs, grits, bacon and biscuits. People who lost so much in the Hurricane invested their time and treasure to ensure that those who came to help had a proper Southern breakfast. The resource sharing and generosity of those involved showed the meaning of "labor of love."

There was of course, another side to religious conviction. I saw plenty of silliness preached and promised in the name of the prosperity gospel. (One pastor told me his vision of everyone having a big-screen TV) I heard of another pastor using our volunteer efforts to promote his candidacy in New Orleans' local politics. My volunteers told me he had a habit of turning away people who needed help from outside of his voting district. Religious conviction can be a magnifying glass to the human experience. It can bring out our best, and it can very well bring out our worst.

In her Spiegel Online column last week, Sibylle Berg looked at the religious experience with one eye closed. (Note - if you can't read German, Google translate will give you the idea. I quote her using that and my own rough translations) She sees the bad and not the good, possibly because when she looks at the bad, there is so much to see. The column is entitled "Religion Is, When Men Oppress," and "men" is the operative word. While she stands with intellectuals, homosexuals and racial minorities against the religious oppressor, it's sins against women that most draw her venom. She writes:

"That what we in such a conciliatory way describe as "tradition" is nothing more than discrimination, sexism and racism. Instead of being satisfied to stay home and believe something that doesn't concern anyone else, the world is being ruled over by the power of muscle over mind." (that sentence sounds more eloquent in German) 

Her anger is righteous, appealing and rails against a form of repression that any reasonable person should find disgusting. And she has plenty of current events on which to build her case:

"Dealing with the uncertainty of people with idiocy and brutality is a powerful new trend... in Israel the religious are beginning to throw stones at lewd women. In many parts of the world they are still being circumcised, and then there's the death penalty for homosexuals. The urge to separate grows and makes their already difficult lives unbearable."

And there are plenty of events in history to add to her case - crusades, inquisitions, terrorism, human sacrifice and much else. In fact, when it comes to brutality, I don't think there's anything new under the sun - just new faces and new weapons. She has her vision of paradise - a mind your business coexistence that welcomes headscarves, thongs, chaps and animal masks and that "everyone can believe in something that, at the end of the day, won't prevent their death." Western Europe is closer to this, and I sure prefer it hear to Saudi Arabia. But her one-eyed view of things like religion or tradition misses a few things.

First, and briefly, it misses that not all oppression is religious. If Berg would look East, she would find countries where the religious aren't the oppressors, but rather the oppressed. In China, the officially atheist government evicted the Dalai Lama, crushes house churches that don't tow the party line and threatens Muslims and other minorities on the Western Border. Oppression is when men oppress. This has been done under the banner of every religion and with a little creativity can be done under the banner of every philosophy, humanism included. We rarely live up to our ideals, religious or otherwise.

Second, Berg's righteous anger makes her blind to religion's role in promoting the equity and justice she advocates. With one eye closed, she doesn't see the good folks who refused to mind their own business when Katrina wrecked New Orleans. Or consider slavery. Whatever the religious justification of the original Christian and Muslim slave peddlers, we should remember that it was a motley crew of Quakers and Evangelicals, i.E. religious nuts, who worked to bring down the North Atlantic slave trade. Over a century later, we should remember that Martin Luther King, a Protestant Minister, was one of the most effective forces against the brutality of the USA's endemic racism. King's "Letter From a Birmingham Jail" should be required reading for all people, but please note how he chides his coreligionists for doing precisely what Berg wishes religious folks would do - nothing. King wrote:

"When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church. I felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leaders; all too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained glass windows.

In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.
I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: "Follow this decree because integration is morally right and because the Negro is your brother." In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: "Those are social issues, with which the gospel has no real concern." And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, un-Biblical distinction between body and soul, between the sacred and the secular." (emphasis mine)

When religion is a passive player, it goes along justifying whatever the Zeitgeist happens to be. Those were the white moderates King criticized. True religion, according to the Apostle James, isn't polluted by such worldliness. Instead, it looks after the orphans and windows, the least of these in society. When they stand for something, you get the likes of Martin Luther King and William Wilberforce. It's true for dozens of my coreligionists, women and men, that I know personally. Whenever we stay home with our silent, private faith, and this is too often, we are doing it wrong. If Berg really cares for her oppressed sisters the world over, she'd do well to remember this.

I sincerely hope that all brutality and oppression will go back into the swamp, to paraphrase Berg's closing metaphor. But the desire to taste the divine lies in all of us, and to throw those of us who nurture it under the banner of thugs, bullies and ignoramuses is to look at reality with one eye closed. We Christians believe that the divine came to us, that he walked this earth in a time when both imperial and religious brutality were common. Something Berg wrote reminded me of him. She wrote that "in Israel, the religious are beginning to throw stones at lewd women." This, of course, happened before, and we get a picture of how the Divine confronted it:

But Jesus went to the Mount of Olives. At dawn he appeared again in the temple courts, where all the people gathered around him, and he sat down to teach them. The teachers of the law and the Pharisees brought in a woman caught in adultery. They made her stand before the group and said to Jesus, “Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such women. Now what do you say?” They were using this question as a trap, in order to have a basis for accusing him. But Jesus bent down and started to write on the ground with his finger. When they kept on questioning him, he straightened up and said to them, “If any one of you is without sin, let him be the first to throw a stone at her.”Again he stooped down and wrote on the ground. At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. Jesus straightened up and asked her, “Woman, where are they? Has no one condemned you?” “No one, sir,” she said.

“Then neither do I condemn you,” Jesus declared. “Go now and leave your life of sin.”