Scientology: a Religion or a ‘Space Opera’?

By:  Heather Abraham

 

In response to Kenny Smith’s article, Gold’s Gym and Scientology in an Age of Authenticity, a Religion Nerd reader inquired as to the “doctrines and beliefs” of Scientology.  In response, I have compiled this brief but, hopefully informative article introducing the basics of Scientology to RN readers; welcome to Scientology 101. 

Founded by L. Ron Hubbard (1911-1986) in 1953, The Church of Scientology has continuously found itself embroiled in a sea of controversy both here in the United States and abroad.  Apart from its ufology connections, Scientology has no apparent religious antecedent and therefore has stood out, even among other new religious movements, as something unique and for some, worrisome.  Scientology’s foundations began in 1950 with the publication of Hubbard’s best selling self-help book Dianetics: Modern Science of Mental Health.  According to George Chryssides in New Religions: A Guide, 

Dianetics offers an analysis of the human self, which Hubbard called the ‘thetan.’  The thetan is distinct from both the mind and the body, and is the true immortal Godlike self. The body consists of matter, energy, space and time, (MEST) all of which lack independent reality and depend on the thetan.   

According to Hubbard’s teachings, the human mind consists of the analytical rational mind and the reactive irrational mind which responds to raw stimuli and stores traces of psychological and emotional trauma called engrams.  These engrams, the result of the countless traumatic events which accumulated over many lifetimes, are stored in the reactive mind and are the source of human anguish, sadness, depression, psychological disorders, anger, and a plethora of destructive human behaviors.  Simply put, engrams prevent humans from reaching their full potential.  In order to rid humans of engrams, Hubbard created a therapy system which allows pre-clear humans to bring engrams into awareness through the  process of auditing in which the pre–clear, over an extensive period of time and through many levels of auditing, rids his or herself of the engrams and eventually becomes clear.   

Auditing sessions are performed by trained auditors, within the Church of Scientology.  Auditors attach an e-meter (electropsychometer) to the pre-clear subject and encourage the pre-clear to recall traumatic experiences. Throughout the process of recalling, the e-meter measures electrical charges in the body and locates areas of stored spiritual distress, thus assisting the pre-clear in releasing the stored engrams.   

The ultimate objective of these auditing sessions is for the pre-clear to extinguish the reactive mind becoming clear and to eventually achieve the tenth level of an operating thetan (OT).  Although there is no charge for these auditing sessions, The Church of Scientology does request an obligatory ‘donation’ which increases as the subject moves from 1^st to 10^th levels of OT.  This process of successfully completing one level and moving to another is referred to in Scientology speak as the Bridge to Total Freedom.  Once a Scientologist reaches the higher OT levels he/she will begin to acquire almost super human abilities.  Those who reach OT level eight and above are considered to be the most brilliant and creative souls on earth.  In Scientology 8-8008, first published in 1952, L. Ron Hubbard describes the fully rehabilitated thetan’s extraordinary abilities.

A thetan who is completely rehabilitated and can do everything a thetan should do, such as move MEST[matter, energy, space, and time] and control others from a distance, or create his own universe… is able to create illusions perceivable by others at will, to handle MEST universe objects without mechanical means and to have and feel no need of bodies or even the MEST universe to keep himself and his friends interested in existence.

Because the teaching material can be dangerous to those who have not achieved appropriate OT levels, Scientology enforces close scrutiny of any who may come in contact with higher level resources.  Accordingly, the higher the OT level the more restricted the teaching material becomes to outsiders.  According to Chryssides,

The OT material is strictly confidential and, it is said, can cause mental or even physical harm if it is divulged to those who are unauthorized to receive it….From official Scientology literature, however, it seems likely that OT material relates to ‘body thetans’- the remains of thetans [souls] who lost their bodies many millions of years ago as a result of a gargantuan explosion.  These beings devoid of their bodies, continue to latch onto the bodies of others, and it is incumbent on those who progress through OT levels to help release them from this situation. 

These body-thetans are said to have been ‘killed’ in a vast explosion instigated by the galactic tyrant Xenu many millions of years ago.  In New Religions: A Guide, Andreas Grunschloss classifies Scientology as a “non apocalyptic Ufology” movement based on the teachings of L. Ron Hubbard.  Religious ufology movements are religions that incorporate

a basic ancient astronauts myth and conceives of earthly human beings primarily as (extraterrestrial) ‘thetans’ who have to access their ‘bridge to freedom’-a belief about the soul that has strong similarities with typical ufological notions of ‘star seeds’ or ‘walk-ins’ who had been planted in this earthly garden for spiritual growth. According to Scientology’s secret mythology, a fierce intergalactic ruler named ‘Xenu’ carried the thetans [souls] to earth.

Hubbard referred to these “astronaut myths” as space operas; actual historical events involving extraterrestrial civilizations throughout the galaxy.  Interestingly, Scientology has recently instituted a vague stance on the role ufology plays within their tradition.   In a 2009 interview with Martin Bashir, Tommy Davis, Director of Scientology’s Celebrity Center International in Los Angeles, refused to either acknowledge or disavow the existence of the Xenu myth as part of Scientology’s advanced teachings.  Bashir, respectful throughout the interview, pushed Davis for an explanation—causing Davis to angrily walk off the stage in mid interview.  Although Hubbard’s writings on Xenu have been disseminated to the public via the internet and court records, an official Scientology position has not yet been offered.  A quick search for Xenu on http://www.scientology.org/ resulted in a “your search yielded no results” response. 

Although most people are familiar with the Church of Scientology through its association with Hollywood stars such as Tom Cruise, John Travolta, and Kirstie Alley.  Scientology attracts a diverse group of adherents from the world over.  It is estimated that in the United States members of the Church of Scientology number between 50,000-100,00.  According to Scientology’s official website (www.scientology.org) their movement is rapidly expanding across the globe. 

Since the establishment of the first Church of Scientology in 1954, the religion has grown to span the globe. Today, more than 8,500 Scientology Churches, Missions, related organizations and affiliated groups minister the religion to millions of parishioners in 165 countries. And those numbers are constantly growing. In fact, they are growing more now than at any time in the religion’s history.  Scientology’s rapid emergence within the world’s changing religious community has led many to ask what kind of religion it is, how it compares with other faiths and in what ways it is unique.  As the only major worldwide religious movement to emerge in the 20th century, Scientology generates immense public interest.

I look forward to following this unique and intriguing new religious movement with RN readers and I hope that this brief albeit complex narrative provides a foundation for future explorations in Scientology events and controversies to come.

See complimentary article by Kenny Smith entitled Gold’s Gym and Scientology in an Age of Authenticity in archives or at: http://wp.me/pRtFA-8X

• Official Scientology website:  http://www.scientology.org/
• Video of Tommy Davis –http://www.youtube.com/watch?v=sUiUyVqOuJI
• Full Interview Martin Bashir and Tommy Davis (45 min) http://www.youtube.com/watch?v=kLG3teVnszQ
• Auditing video from Scientology – http://www.youhtube.com/watch?v=01lljemjh9o

Identity: Religion, Ethnicity, Language…..?

By:  Heather Abraham

  

This past Sunday, Teo and I attended the 5^th annual Atlanta Arab Festival.  Sponsored by the Alif Institute and the Arab American Women’s Society of Georgia, the festival afforded attendees a wonderful mélange of Arabic food from Morocco, Syria, Israel, Palestine, and Lebanon as well as Arabic music, arts and crafts, games, shopping at a charming souk, and several exhibits focusing on past and present Arab intellectual achievements and Arab history in the United States.  

Helen & Widad with Religion Nerd

After having a fabulous lunch of Moroccan and Palestinian fare, Teo and I wondered around the festival talking to the many festival goers and organizers.  We spent some time at the dessert booth relishing in the decadent array of Arabic sweets and talking to Helen and Widad—members of the Arab American Women’s Society of Georgia which was responsible for the fabulous assortment of popular Arabic sweets.   I was particularly taken with the homemade basbousa, a semolina cake soaked in sweet syrup and kissed with a delicate essence of rose water.   

You may be wondering why I am writing about this festival and what it has to do with religion? Well bear with me and let’s enjoy the rest of the tour before getting to the serious stuff.  After dessert (I bought some basbousa to go), Teo and I went to see the exhibits located inside of the Alif Institute building.  Upon entering, we immediately encountered wall posters listing prominent American-Arabs such as Salma Hayek, Ralph Nadar, Tony Shalhoub, George Mitchell, John Sununu, Spencer Abraham, Helen Thomas, Marlo Thomas, Bobby Rahal, Paul Anka, Paula Abdul, and Shakira.   The exhibition also provided a historical tour of Arab achievements in science, math, and technology, along with examples of the fine Arabic artwork from various countries.  Beautiful glassware from Iraq, Eastern Orthodox Christian Icons from Lebanon, and inlaid furniture from Syria were prominently on display.  One of the most poignant exhibits honored the four generations of the Najjar family who had proudly served in the U.S. military.  Aside from the exhibits, the Alif Institute provided a range of learning activities for children and adults.  

During the tour of the exhibit, as I spoke to many of the attendees, it occurred to me that in celebrating Arab history and culture, this festival had managed to transcend the religious  conflict that so often grasps our attention on the nightly news.  I was surrounded by Muslim, Christian, and secular Arabs who had put aside their religious differences to celebrate their cultural/ethnic identity.  Americans are often unaware of the religious and ethnic diversity that exists in the Arab world but fortunately, the Alif Institute did an amazing job organizing and presenting this diversity to festival goers, Arab and non-Arab alike.  According to the festival program, the Alif Institute determines Arab identity according to spoken language—not ethnicity.   

Arabs are diverse peoples who live in 22 nations:  Algeria, Bahrain, Comoros, Djibouti, Egypt, Iraq, Kuwait, Lebanon, Libya, Mauritania, Morocco,, Oman, Palestine, Qatar, Saudi Arabia, Somalia, Sudan, Syria, Tunisia, United Arab Emirates, and Yemen. The word “Arab” embraces more than 300 million multiethnic and multiracial Arabic-speaking peoples living in these countries.  In addition to language, Arabs are unified by cultural and historical roots traceable to Abraham and Shem, the eldest of Noah’s three sons, as well as the great Semitic migrations originating from the Arabian Peninsula that led to the rise of the Assyrians, Arameans, and Canaanites.  

Of course, Arab identity is much more complicated and cannot simply be defined by a common language.  Arabs almost always hold multiple identities at once such as:  Syrian, Israeli, Palestinian, Egyptian, Lebanese, Muslim, Christian, Druze, Shia, Sunni, Catholic, Melkite Catholic, Coptic, Jewish, and secular Arab. Collective identity can be accessed not only through language but via religion, stories, history, tradition, politics, ideology, commemoration of events, or a simple celebration of one identifying factor which temporarily overrides religious, ideological, or political differences.   The Atlanta Arab Festival drew Christian, Muslim, and secular Arabs together to celebrate the rich tapestry of Arab identity and achievements.   I applaud their efforts and look forward to attending next year’s event.   

Teo & Nerd

This brings me to the questions of the day:  As the United States is most probably the most ethnically, racially, religiously, and linguistically diverse country in the world; what factors form our cohesive identity?  Or—is the political and religious divisiveness so prominent in America today emblematic of a lack of unifying factors?

Female Genital Mutilation – Cultural or Religious Practice?

 

By:  Heather Abraham 

“I was genitally mutilated at the age of ten. When the operation began, I put up a big fight. The pain was terrible and unbearable… I was badly cut and lost blood… I was genitally mutilated with a blunt penknife. After the operation, no one was allowed to aid me to walk… Sometimes I had to force myself not to urinate for fear of the terrible pain. I was not given any anesthetic in the operation to reduce my pain, nor any antibiotics to fight against infection. Afterwards, I hemorrhaged and became anemic. This was attributed to witchcraft. I suffered for a long time from acute vaginal infections.”    -Hannah Koroma, Sierra Leone—From Amnesty International http://www.amnestyusa.org/violence-against-women/female-genital-mutilation–fgm/page.do?id=1108439  

According to a March 2010 article in the LaGrange (Georgia) Daily News, a local resident was arrested and charged with the mutilation of her infant daughter’s genitals.    Female genital mutilation (FGM), also known as female circumcision, is most commonly practiced in various African nations, the Middle East, and Asia and is an unusual issue to encounter in a small southern American town.  With the increasing influx of immigrants to the United States, cases involving FGM are likely to increase.  In order to meet these challenges and hopefully inhibit the practice of female genital mutilation, in the United States and abroad, we need to explore the phenomena of FGM and the motivations behind this brutal cultural practice.    

What is FGM?   According to the World Health Organization, “female genital mutilation (FGM) comprises all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons. The practice is mostly carried out by traditional circumcisers, who often play other central roles in communities, such as attending childbirths.”  FGM procedures are generally “classified into four major types” which vary in their severity.     

1. Clitoridectomy: partial or total removal of the clitoris (a small, sensitive and erectile part of the female genitals) and, in very rare cases, only the prepuce (the fold of skin surrounding the clitoris).
2. Excision: partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora (the labia are “the lips” that surround the vagina).
3. Infibulation: narrowing of the vaginal opening through the creation of a covering seal. The seal is formed by cutting and repositioning the inner, or outer, labia, with or without removal of the clitoris.
4. Other: all other harmful procedures to the female genitalia for non-medical purposes, e.g. pricking, piercing, incising, scraping and cauterizing the genital area. http://www.who.int/mediacentre/factsheets/fs241/en/ 

Why do some cultures practice FGM?   Female genital mutilation is a cultural practice believed to reduce the female libido.  In cultures where premarital virginity and marital fidelity are a matter involving the family honor, FGM is a way of controlling and ultimately suppressing female sexuality.   In some cultures FGM is performed shortly after birth and in others it is considered a rite of passage for girls approaching puberty.  For many, FGM is an essential prerequisite for marriage as the clitoris is often viewed as offensive, unclean, or masculine in nature.  By removing the offending protuberance the woman is assigned a culturally constructed “femininity” devoid of sexual power and becomes incapable of experiencing sexual pleasure.    

Is FGM prescribed by religious law?  Contrary to popular belief, FGM is not a practice prescribed in Islam.  It is in fact, a cultural practice that transcends religious affiliation as it is practiced among Christian, Islamic, and Shamanistic communities in Africa, Asia, and the Middle East.  Although not prescribed by religious law/tradition—I would argue that religion does play a role in preserving and empowering the practice because many practitioners erroneously believe it to be a religious obligation.  Because religious leaders are silent and do not take an active and public stand against this brutal practice, they share responsibility for the suffering it has caused to countless  

The Elders

 generations of women.  Thankfully, FGM is now receiving  international attention due to an initiative implemented by The Elders, an international group of world leaders who recently implemented the Equality for Women and Girls initiative.  This initiative calls on religious leaders from all traditions to take a stand and bring “an end to the use of religious and traditional practices to justify and entrench discrimination against women and girls.”  http://www.theelders.org/  Among the practices targeted by The Elders are the issues of female genital mutilation, human trafficking, and violence against women, both domestic and external.   

According to the World Health Organization, “an estimated 100-140 million girls and women worldwide are currently living with the consequences of FGM…and two million girls a year are at risk—approximately 6,000 per day.  FGM is recognized internationally as a violation of the human rights of girls and women. It reflects deep-rooted inequality between the sexes, and constitutes an extreme form of discrimination against women. It is nearly always carried out on minors and is a violation of the rights of children. The practice also violates a person’s rights to health, security and physical integrity, the right to be free from torture and cruel, inhuman or degrading treatment, and the right to life when the procedure results in death.”  

These sobering statistics should make you pause—at least I hope so—and reflect on the status of women in the 21^st century.  It is easy to assume that the progress of women’s rights in the United States has somehow resonated around the world but the facts belie the dream.  Too many women suffer the indignation of having no control whatsoever over their body, future, or even the well-being of their children.   

This brings me to the question of the day:   Do you believe that religious institutions are obligated to challenge destructive cultural traditions such as FGM?   

•  LaGrange Daily News article:  http://lagrangenews.com/view/full_story/6668960/article-Lawmen–Woman-mutilated-infant-girl-8217-s-genitals
• The Elders: http://www.theelders.org/
• Amnesty International:  http://www.amnestyusa.org/violence-against-women/female-genital-mutilation–fgm/page.do?id=1108439
• World Health Organization:  http://www.who.int/mediacentre/factsheets/fs241/en/

Rapture

By Heather Abraham aka Religion Nerd  

While lunching with a friend last week our conversation turned to, what else, religion.  My friend related to me an encounter she had with the Left Behind Series which a neighbor had given her in a book exchange.  Having heard about the series but not really knowing what they were about she “grabbed the first one and headed for a long soak in the tub.”  After finishing the first book she had a conversation with the neighbor about the series and was surprised to find that the neighbor understood the books, not as religious fiction but as a prophetic look into the near future.  As a Catholic, my friend had never been exposed to the concept of the rapture and was curious about its origins.  She posed the following questions:  Which branch of Christianity believes in the rapture and where did this teaching come from?   

These are interesting but complex questions that will require a bit of unpacking.  To answer the first part of the question which branch of Christianity believes in the Rapture, we will look at the two primary Christian understandings of the nature of Christ’s return.   

The dispensationalist premillennialists, primarily made up of Evangelicals, believe that Christ will return in two phases, once to resurrect the dead and rapture the living and a second physical return before the inauguration of the millennium.  In contrast, the majority of Christians (Catholic, Eastern Orthodox, Luther, Calvinist, Anglican, and other non-Evangelical branches) embrace an amillennialist understanding of Christ’s return as one event in which the thousand year reign of Jesus Christ a spiritual one.  Amillennialist understand Christ’s physical return to occur after the millennium and for the Last Judgment during which he will establish his kingdom.     

 The Rapture concept, as held by dispensationalist premillennialists such as Tim LaHaye and Jerry Jenkins, authors of the Left Behind series, emerged in the mid 19^th century in the teachings of John Nelson Darby.  Darby, a 19^th century evangelist and co-founder of the Plymouth Brethren, grounded his rapture theory in New Testament

J.N. Darby

scripture, most specifically, in 1 Thessalonians 4:17 in which Paul writes “and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. Therefore encourage one another with these words.”  Darby’s rapturist theory, contrary to the teachings of the majority of Christian churches, asserts that Jesus will return secretly, before the period of tribulations and physically remove or “take up” his faithful in the rapture and then return again to physically and publicly inaugurate and rule earth in a one-thousand year reign.  

Darby is also known as the father of dispensationalsim which is a belief that God’s relationship with humanity is divided up into seven historical eras or dispensations.  Each era is governed by a specific covenantal relationship between God and humanity.    These seven dispensations are often understood as:  Innocence, Conscience, Human Government, Promise, Law, Church, and the Millennial Kingdom.  According to Darby and the many who embrace his religious worldview, we are currently in the 6^th dispensation which will end with the second coming of Christ and inauguration of a golden age on earth.   

Darby’s rapturist and dispensationalist theories were first introduced to American Christians during his six lecture tours of the United States from 1859-1877 but became popularly embraced by Evangelicals after they were promoted in the 1909 Scofield Reference Bible.             

After the Rapture

Although foreign to the teachings and beliefs of the majority of Christian traditions, the rapture has become popularized in the United States mainly through the writings of Evangelical authors such as Hal Lindsey, Tim LaHaye, Jerry Jenkins, and Ernest Angley.   To those who embrace the rapture event as a historical and religious certainty, the origin, evolution and relative newness of the theory is unimportant.  The believers eagerly await the coming of the end times and their pre-tribulation rescue and in the interim; they continue to make many doom eager authors immensely wealthy.

Rise of the Jedi

 

By:  Heather Abraham aka Religion Nerd 

Did you know that Jediism is the fourth largest religion in the UK?  That’s right, adherents to the Jedi religion followed Christianity, Islam, and Hinduism in the 2001 census ranking fourth with 0.79% of the population. The Jedi Knight is not only alive and well in the UK but is also thriving in many other English speaking countries including the United States.  According to the most recent census records, adherents to the Jedi religion number 400,000 in England, 53,000 in New Zealand, 55,000 in Canada and 70,000 in Australia.  In the United States, Jedi Churches have been founded in Maryland, Kentucky, New York, Pennsylvania, Oklahoma, and Florida.  

Jedi adherents are coming out of their cosmic closets and proudly claiming their commitment to the Jedi way of life.  In April 2009 the BBC reported that the Strathclyde police force had no less than ten members of the Jedi religion.  During an interview with BBC, Chris Herbert, editor for the Jane’s Police Review remarked, “The Force appears to be strong in Strathclyde with their Jedi police officers and staff.  Far from living a long time ago in a galaxy far, far away, some members of the noble Jedi order have now chosen Glasgow and its surrounding streets as their home.”    

Before continuing to explore this way cool new religious movement let’s briefly explore the meaning of the term new religious movement (NRM).  In New Religions A Guide, J. Gordon Melton argues, “the ‘new’ in new religions most often refers to the seeker rather than the religion itself.  That is to say, most new religions are presenting old religions in a new context and to a new audience.”   Thus, many new NRM’s are often a complex reimagining of a single or a blending of several existing religious traditions.  However, not all NRM’s arise from existing religious worldviews.  Some movements, like Scientology or Eckankar emerge independently and challenge the very manner in which we define religion.  For some, new religious movements can be construed as “challenging the older religious structures” and thus can be viewed “by many as destructive of the very fabric of society.”  It is important to understand that all religions begin as new religious movements.  Both Christianity and Islam, for example, began as radical new movements whose ideas threatened the existing religious worldview.  Now, let’s get back to the Jedi.                                                                                                                     

What is the Jedi Religion?  Jediism is a non-theistic new religious movement based on the philosophical teachings of the Jedi in George Lucas’ mega hit series, Star Wars.  According to the Temple of The Jedi Force, 

Jediism is a modern religion which was born as the result of the Star Wars mythology.  George Lucas, when he created the Star Wars saga, used various aspects of Taoism, Shintoism, Buddhism, Christianity, Mysticism, and many other religious universal truths as well as a combination of different martial arts and the code of chivalry, in order to create the Jedi and the philosophies behind the Force.  The Jedi are modern versions of the Shao Lin Monk, the European Knight, and the Samurai warrior all mixed together.  The Jedi path has become an inspiration and way of life for many people throughout the world who take on the mantle of the Jedi.  Even though Jediism is a new faith, it is just as real as the ancient faiths and philosophies that it came from….. 

Jedi Creed

Followers of the Jedi religion/philosophy follow the way of the Jedi and live by the Jedi Code.  Like all other religions, established or new, Jediism is complex and extremely diverse.  Having no central authority, each Jedi organization is independent and therefore has differing philosophical and theological beliefs.  For the most part, Jedi organizations are democratic in nature and majority vote is necessary to implement any changes in church structure or doctrine.  Although tremendously diverse, most Jedi organizations profess commitment to the following Jedi Creed.   (Click on the Red Button Below to Read More)  

Intra-Faith Divisions and the Dangers of Othering

By:  Heather Abraham aka Religion Nerd                                                                                  

Several weeks ago, my husband and I attended a dinner party at a friend’s home.   As always, she was the perfect hostess, bringing together an interesting mix of people and serving a fabulous meal.  After dinner, we gathered in the den for coffee and of course coffee talk.  The conversation was lively and covered many topics throughout the evening.  One specific conversation caught my attention and I wandered away from my group to listen more intently as two Muslim women were discussing the differences between Sunni and Shia Muslims.  Not surprisingly, the two Sunni Muslim women soon determined that Shiites weren’t “really” Muslim and that they were in reality practicing another religion entirely.  Terms like us/them and we/they were peppered throughout the exchange.   

This conversation reminded me of an encounter I had with a neighborhood acquaintance soon after she and her husband returned from 

If only humans could be so open and serene!

vacationing in Italy.  While showing pictures of her vacation, she mentioned that they had stayed in the home of a Christian missionary while visiting Florence.  Curious, I asked if the missionary used Italy as a home base and inquired where she performed her missions.  I was quickly informed that the missionary worked exclusively in Italy.   Since the vast majority of Italians are Christians I found this curious and inquired as to whom she was ministering.   Well, you would have thought I had opened Pandora’s Box! Obviously agitated, the neighbor informed me that most “Italians are Catholics and Catholics don’t teach the truth about Jesus, they aren’t really Christians at all—they worship the Pope and saints.”  She then admonished me for not “knowing” this as I study religion.  Hmm, I don’t know how I missed that important bit of information.  

Although I often write about the importance of interfaith dialogue, these two examples give us an opportunity to explore the phenomena of intra-faith divisions and discuss the dangers inherent in the process of othering.  

In the above examples, it is apparent that each party questioned the validity of a group within their own religious tradition and found them lacking in authenticity.  By extension of this conclusion, the adherents of the branch in question were relegated to the position of the other.  What does it mean to categorize a person or group as the other?  In The Origins of Satan, Elaine Pagels writes of this common yet problematic worldview. 

The social and cultural practice of defining certain people as “others” in relation to one’s own group maybe, of course, as old as humanity itself.  The anthropologist Robert Redfield has argued that the worldview of many peoples consists essentially of two pairs of binary opposition:  human/non-human and we/they.  These two are often correlated, as Jonathan Z. Smith observes, so that “we” equals “human” and “they” equals “nonhuman.”   

Thus when we otherize a group of people, we are in actuality assigning them an identity that is, to one degree or another, inferior to that of our own.  One only has to reflect on the horrors of WWII, Rwanda, or Darfur, to understand the consequences of perceiving the other as less than human.  

This attitude may seem harmless when it is promoted by attractive women at a dinner party or a retired neighborhood grandmother but when embraced and promoted by a religious organization or when it becomes political policy; intra-faith discord, enhanced by the process of othering, can become a powerful and destructive weapon.  Christian, Muslim, and Judaic history are littered with prolonged bloody wars which evolved out of intra-faith conflict and sadly the 21^st century appears to be walking the same bloody path—deeply embedded in this never ending tragedy.  

Binary opposition is also alive and thriving in America’s political system.   One need only to look at the debacle on Capitol Hill to witness the consequences of this limited way of thinking.  Members of Congress, so deeply invested in defeating the other, have lost sight of their primary purpose of constructive governing.  Each side rigid with disdain for what is perceived as the other’s dangerously misinformed ideals and values.  No conflict resolution or compromise in sight, only the same repetitive childish infighting.  Seeing everything in terms of black/white, right/wrong, good/evil, or us/them is not only unproductive and destructive but is also tragically uninspiring. 

This brings me to the questions of the day:  Is it possible to admit theological or political differences without becoming adversarial?  And, why are we so invested in rejecting the validity of any tradition beyond our own?

Is The Virgin Mary A Bridge Between Christianity and Islam?

By:  Heather Abraham aka Religion Nerd

With the passing of the first decade of the 21^st century, the world is confronted with an ever increasing atmosphere of tension and discord between Christian and Muslim worlds.  Turn on the nightly news or pop into your favorite internet web-news site and you will be confronted with the news of yet another terrorist bombing, another radical Muslim cleric calling for the destruction of America, another ill informed Christian spouting hatred against “Islamicists,” or another report on the most recent casualties of our “war on terror.”  We are living in an era of confusion and misinformation where the mere mention of Islam or Muslim often elicits comments founded on half-truths, anxiety, and fear.  

In this atmosphere of tension, it may be prudent to attempt to find common ground between these two clashing Abrahamic traditions.  Christianity and Islam are in some ways, intimately connected; sharing many sacred stories, devotion to one god, ethical standards, and scriptural figures.  Illuminating commonalities between these two mega religions, whose adherents make up almost fifty percent of the world’s population, may be the first step in building an understanding and hopefully, a bridge between the two. 

Mary In Islam

Although it is a common practice to begin this discussion with the familiar patriarchs whose stories are told in the Hebrew Bible, the New Testament, and the Qur’an, this article will focus not on Abraham, Isaac, Ishmael, or Jesus,  but instead, illuminate the role of a lesser known common figure as embodied in the Virgin Mary.  Many may be surprised to learn that Mary is a significant  and highly revered figure in Islam.  Although Mary plays an important but not extensive role in the New Testament, she has a much more prominent position in the sacred text of Islam.  Mary is mentioned no fewer than thirty-four times in the Quran, and she is the only woman in the Quran to have her own chapter or sura.  Mary, the title of the nineteenth sura of the Quran, includes detail about Mary’s life before, during, and after the Annunciation.  

Many of the Quranic stories concerning Mary and Jesus are foreign to Christian ears and sensibilities.  Even though there are many differing accounts, the Quran and New Testament also share similar stories about Mary.  In the following Annunciation accounts from Sura 19:14-21 and Luke 1:30-34, Mary’s reactions to the heavenly messenger are strikingly similar.  

And when she saw him she said: ‘May the Merciful defend me from you! If you fear the Lord, leave me and go your way.’  ‘I am the messenger of your Lord,’ he replied, ‘and have come to give you a holy son.’  ‘How shall I bear a child,’ she answered, ‘when I am a virgin, untouched by man?’ ‘Such is the will of your lord,’ he replied. ‘That is no difficult thing for Him. He shall be a sign to mankind,’ says the Lord, ‘and a blessing from Ourself. This is Our decree.’ 

And the angel said to her, “Do not be afraid, Mary, for you have found favor with God.  And now you shall conceive in your womb and bear a son, and you will name him Jesus.  He will be great and be called the son of the Most High and the Lord God will give him the throne of his ancestor David.”  Mary said to the angel, “How can this be, since I am a virgin.”   

Although Mary has no salvific powers in Islam, she is one of the most revered women in the Islamic faith.  In  various hadiths, Mary is discussed as being one of the four ‘Perfect Women’ in history.  Mary belongs in an exclusive group of women who are considered ‘Perfect’ because of their strength of faith and submission to God.   In Mary the Blessed Mother of Islam, Aliah Schleifer argues that, unlike the traditional Orthodox Christian understanding of Mary, the Mary of Islam is an important figure in her own right.  

Mary, in traditional Sunni Islam is an important figure in herself. Her position is not just that of the most exalted category of women, but she is ranked in the highest category of all human beings. In fact, from the perspective of those scholars who consider Mary to be a prophetess, she is considered equal to this aspect of her son Jesus. And to those who focus on Mary’s outstanding spiritual achievements, she is seen to have been blessed with stages of spiritual development that approach those of the Prophet Muhammad. In no case is Mary seen solely as the mother of Jesus. (95) 

For Muslims, Mary is a paradigmatic servant of God and an example for all humanity to emulate.   

Although there are many theological differences between Christianity and Islam, Mary’s shared importance in both religions can be understood as an opportunity for interfaith dialogue.  The easing of political and religious tension between the Christian and Islamic worlds is an enormous undertaking yet because religious differences are often used to justify anger and distrust, maybe, just maybe, religious similarities may lessen the divide.   This brings me to the question of the day:  Why are the media (Western and Eastern) and religious clerics (Christian and Muslim) not focusing on the commonalities and unifying aspects of these two Abrahamic cousins? 

Modern Images of Mary, The Versatile Saint

By:  Heather Abraham aka Religion Nerd

According to the International Marian Research Institute, eighty percent of all Catholic shrines are dedicated to the Virgin Mary and are among the most desired pilgrimage destinations in the world.  In fact, Marian shrines receive more annual pilgrims than any other religious figure.  Although a dominant figure in Catholicism, Mary’s appeal transcends theological differences, as Mary’s devoted pilgrims hail from all Christian denominations and the many branches of Islam.  Yes, I said Islam.   Mary, who plays an important but not extensive role in the New Testament, has a much more prominent position in the sacred text of Islam.   This article, however, is not about Mary in Islam; that subject I will save for a future posting.  Today, I intend to explore the Mary of the people—Mary as she appears in lived religion.  Most specifically how Mary’s image is utilized by her followers in artistic, new, and unique ways. 

More popular than ever before, Mary has become Christianity’s most versatile, utilized, and venerated figure.  Most intriguingly, Mary’s image has become main-stream and is found in the most unusual of places.   Images of Mary are often depicted on t-shirts, purses, murals, wallets, yard art, jewelry, graffiti, and on the bodies of her devoted followers.  Tattoo images of Mary range from small devotionals to enormous masterpieces— covering an entire human back.  To illustrate Mary’s versatility, I will acquaint you with two recent encounters I had in my hometown of Atlanta—one of the most religiously diverse cities in the south.  

During a recent shopping trip to my local farmers market I encountered what, for many, may seem strange but which demonstrates perfectly how effortlessly Mary’s image shifts from sacred space and into the mundane world to commune with those who venerate her.  While paying for my groceries, I noticed an image of Mary, as the Virgin of Guadalupe, gracing a common scale which stood about 4 feet in height.  Leaving my husband at the register, I wandered over to investigate and to take some pictures.  Above and below Mary’s image were the words “Get Your Daily Inspirational Message” in English and Spanish.  For a fee of 25 cents, customers could weigh themselves and be rewarded with an inspiring message from the Virgin Mother.  No judgmental weigh-in here!  As I delightedly snapped pictures, I caught the attention of the store security who warned that pictures were forbidden in the store by order of management.  I quickly explained my interest to the perplexed security guard who was concerned that I was stealing secrets for the competition until I showed him that I only had pictures of the Mary scale on my camera.  Although he was obviously confused, he finally acquiesced agreeing that “the Virgin is good” and walked away muttering to another employee that I was loco.   Being the nerd that I am, I sat nearby with my patient husband and observed how a few customers interacted with the scale.  I didn’t have to wait long before three teen girls approached the scale and one by one stepped up, blessing themselves first, and received their weigh in and inspirational message for the day.

The most humorously delightful chanced upon image of Mary that I have ever encountered occurred on a hot summer day as I was driving on Peachtree Street.  Sitting at a red light, I noticed a large pick-up truck pull up on my right.  Not one to be impressed with cars (I drive a 23 year old Volvo) I was drawn to the beauty of the pearl white truck which glowed in the sun—highly polished and chromed out.  After proceeding through the light the truck pulled in front of me and thus revealed the amazing mural airbrushed on the tail-gate.  Picture this:  center-right of the tail-gate was an image of Mary, again in the form of the Virgin of Guadalupe, floating a few feet off the ground and surrounded by an indigo sky.  In front of her was a man kneeling in supplication, hands together in prayer beseeching Mary for a boon.  Now comes the best and most creative part—above this kneeling man’s head was a bubble like the ones used in comic books.  In the bubble was an image of the exact truck that the “real” man was driving.  I was blown away at the artistry of the images and the message they conveyed.  Unfortunately, I did not have my camera and my cell was lost in the black hole I call a purse.  Sadly, I have been looking for the truck ever since.  Although I don’t possess a physical photo of the vehicle, I can still conjure up the image in my mind’s eye and delight in the iconic representation which was so devotedly created in honor and veneration of this versatile Saint.  

For those devoted to her, Mary is a compelling figure who provides solace, reassurance and hope.   Mary is also an elusive figure impossible to simply define, for she has played many roles in the lives of those who have bowed their heads in request or supplication.  Leonard Boff, In The Maternal Face of God: The Feminine and Its Religious Expressions, argues that Mary’s persona changes to meet the needs of her devotees. He writes, “Each new generation finds itself in Mary, projecting its dreams, its sociocultural ideals, upon her.  In her, each new generation discovers the revelatory path of the feminine archetype that crowd our unconscious.” (251)  Mary is the most human of historical and scriptural figures; welcoming the masses and participating in the daily lives of her followers who embrace her as one who has experienced and transcended human fragility.  It maybe that those who venerate Mary do so because they feel she somehow “lives” in the world with or around them and is not a distant figure, too aloof to take part in their everyday world.    

This leads me to the question of the day:  Although these images are not indicative of the “standard” understanding of religious art, they obviously play a crucial role for modern day Marian devotees.  Why does Mary’s image lend itself to such displays of art and do these examples represent a new wave of early 21^st century religious art? 

P.S. If any Religion Nerd reader finds my elusive truck, please snap a picture for me and send it to the editor along with any other unique representations of Mary. 

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Westboro Baptist Church: Religion Gone Wrong

By: Heather Abaham aka Religion Nerd

I am sure most Religion Nerd readers have, by now, heard of the infamous Fred Phelps, founder and leader of the Westboro Baptist Church of Topeka, Kansas.  If not, you will be briefed and up to speed on Phelps’ shenanigans by the end of this blog.  

Phelps and his followers boast of conducting over 43,000 demonstrations “for God” since 1991. These “demonstrations” are in reality acts of emotional and religious terrorism cloaked in the guise of a perverted Christian worldview and protected by the first amendment.  As of yesterday, it appears that Phelps may have, again, managed to manipulate the justice system and paint himself as a victim whose first amendments rights have been infringed upon.  

Westboro Demonstrators

In 2006, Phelps and followers demonstrated at the funeral of Marine Lance Cpl. Matthew Snyder who lost his life defending his country—which has too often let Phelps off the hook for his sadistic and uncompassionate acts.  During Snyder’s funeral, Phelps and crew held up signs claiming God hates the United States and thank God for dead soldiers.  In response to Phelps’ egregious act, Al Snyder, grieving father of the slain soldier, filed a lawsuit against Phelps and won a judgment of more than 10 million dollars.  On appeal, the ruling was overturned on first amendment grounds and in a shocking turn of events, Al Snyder was ordered to pay $16,000.00 in court costs to Phelps.  Snyder has since appealed to the Supreme Court which has agreed to hear the case in the near future.   

Phelps’ actions have caused immeasurable pain and suffering to the thousands of families who have been victims of similar demonstrations; yet Phelps contends that he is only guilty of doing God’s work.  This brings me to my question for the day—what can we learn from Phelps and company and what does Phelps’ brand of religion tell us about religion in America? 

One only needs a few minutes exposure to Phelps’ website to determine that he and his church are promoting a very rigid, narrow, exclusive, and destructive religious worldview.  According to Charles Kimball, Author of When Religion Becomes Evil, Phelps’ brand of rigid religious exclusivism “feeds attitudes and actions that are diametrically opposed to the heart of the religion being espoused.”   In Phelps’ case, his actions and speech directly contradict the teachings of Jesus and the foundational beliefs and values of Christianity.  Phelps is so invested (to the extreme) in being God’s chosen mouthpiece, that he has lost any measure of Christian civility and charity he may once have possessed. His outrageous behavior has been escalating over the years as his need for power over the “other” grows.  

What lesson can we gleam from this insight? Well, for one, we can take a look at how we conduct ourselves religiously.  We can’t change Phelps, but we can take a lesson from his behavior.  Religion is a powerful force which has inspired and uplifted humanity throughout the ages, but when religion goes wrong, it can be the most destructive of forces.  Regardless of which religious tradition we belong, how we perform our religiosity impacts the world around us.  We have seen too many instances of irresponsible religiosity in the last decades to doubt the dangers that may await us. 

Society tells us to be fiscally responsible, sexually responsible, and to drink responsibly but remains silent in regards to responsible religiosity.  Do Americans practice their religions responsibly?  Think about it–I would love to hear your opinions.   

Special Acknowledgement:  In reading about Al Snyder’s battle against Westboro Baptist and Phelps, I found a blurb about a group called the Patriot Guards which intrigued me.  These good Samaritans, outraged by Phelps’ funeral demonstrations, reacted constructively and organized themselves into a Guard that, at the invitation of family, attends funerals of the fallen.  They respectfully place themselves, as shields, directly between the grieving families and demonstrators.  They do this in a peaceful manner and leave any

Patriot Guards

squabbles to the police.  Well done Patriot Guards!  You can read about their mission at:  http://www.patriotguard.org/  

To learn more about Matthew and Al Snyder, you can visit the Snyder’s site at:  http://www.matthewsnyder.org/

Note:  Religion Nerd is adding a new category called Hall of Shame which is reserved for those who use/manipulate religion for their own benefit regardless of the cost to others.  Fred Phelps is the first inductee.

To Veil or Not to Veil?

By:  Heather Abraham aka Religion Nerd

This posting was inspired by a Religion Nerd subscriber who posed the following question: Approximately what percentage of Muslims wear the full burka? In attempting to answer this challenging and complex question I will first give a brief historical overview on the practice of hijab or “veiling” in Islam. 

Contrary to popular belief, the Quran does not prescribe the covering or “veiling” of women. It does however direct Muslim women to act and dress with modesty. The veiling of Muslim women began during the early years of Islam when Muslims came into contact with the peoples and cultures of Byzantine lands. Although Christian, Byzantium practiced the veiling of high ranking urban women; a practice associated with wealth and status. Thus, early Islamic veiling was an imitation of an Eastern Christian cultural practice. 

Although veiling became fashionable within some Muslim societies, it was never a universal practice within Islam. Throughout the centuries the practice of veiling waxed and waned depending on the cultural norms of the era, economics, and geographic location. Today’s Western understanding of the veil as a control mechanism, intended to suppress women, has its roots in the 19th century colonialism. 

According to religion historian, Karen Armstrong, the veil experienced resurgence in popularity in reaction to the colonial insistence that the veil be outlawed in Egypt. In Battle for God, Armstrong traces the discord which raged between British colonialist who saw the veil as symptomatic of an inferior culture and the Muslim intelligentsia of Egypt. Armstrong writes, 

“Arab writers refused to accept this [colonialist] estimate of their society, and in the course of this heated debate the veil turned into a symbol of resistance to colonialism. And so it has remained. Many Muslims consider the veil de rigueur for all women, and a sign of true Islam. By using feminist arguments for which most [British] had little or no sympathy, as part of their propaganda, the colonialists tainted the cause of feminism in the Muslim world, and helped to distort the faith by introducing an imbalance that had not existed before”(166) 

Thus, in attempting to remake the “other” in their image, European colonialists succeeded in raising the veil from a relatively benign cultural symbol to an iconic symbol of Islam. Symbols, like myths, can be reinterpreted or manipulated and unfortunately, some societies have radicalized veiling; taking the symbol out of context and using it in a destructive manner. 

Having said that, I must stress that veiling is not a universal Islamic practice.  In fact, the majority of Muslim women do not practice veiling. Let’s take a look at the diversity in veiling and the countries that prescribe veiling by law. 

• The Burka (Burqa) is veiling in the extreme. This garment covers women completely allowing them to see only through a mesh like cloth which covers the face. Under the Taliban rule, women in Afghanistan were required to wear the Burqa in public. 
  

  Fashionable Muslim Woman

• The Abaya is an over-garment worn by women in Saudi Arabia and Kuwait which covers all but the face, hands, and feet.
• The Chador is a cloak like outer garment often worn by women in Iran.  
• Scarves are used to cover the hair only and are more often than not a fashion statement.
• The Niqab is a face covering or veil usually worn with an abaya.

Now, let’s take a look at various Islamic countries and their stand on veiling. You may be surprised to find that most Islamic countries do not mandate veiling by law.      

Muslim Countries that require the wearing of hijab or veiling 

• In Afghanistan the Burqa was/is compulsory under Taliban rule.
• Iran – requires women to wear a loose fitting garment and cover their hair in public. Most Iranian women wear either a chador or overcoat accompanied by a head scarf to cover their hair.
• Kuwait mandates the wearing of the abaya and niqab.
• Saudi Arabia mandates and enforces the wearing of the abaya and niqab.

Muslim Countries that do not practice wearing of hijab or veiling 

• Egypt does not mandate the wearing of any type of outer-wear but colorful head scarves and traditional over-wear are fast becoming fashionable in Egypt even though the government discourages such practices.
• Indonesia, which boasts the largest population of Muslims in the world, does not mandate veiling.
• Jordan – does not mandate the wearing of hijab     (Click The Red Button to Read More)