There's an old hymn that many Christians have sung for nearly a century. "How Great Thou Art" celebrates the glory of God while considering, "all the works thy hands have made." It reminds me of the psalm that reads, "The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge."
And from Central African Republic (CAR), which is still a war zone as it battles with sectarian crisis, Imam Omar Kobine Layama, Archbishop Dieudonné Nzapalainga and The Rev. Nicolas Guérékoyame-Gbangou, all faith leaders working assiduously to ensure peace returns to CAR, made the list.
According to Jim Wallis, President and founder of Sojourners, “Imam Layama and his family have lived with the Archbishop since December when it became too dangerous in Bangui to stay in the imam’s house.”
Like many people, I was troubled when I heard about the recent shooting outside of a Jewish community center in Overland Park, Kansas. According to several news accounts, the perpetrator — Frazier Glenn Cross — yelled, “Heil Hitler” at onlookers as he was being carried away in a police car. Cross also has a long history of anti-Semitic behavior and has publically declared a hatred of all Jews.
In addition to being troubled by this act of hatred and violence, I was also troubled by the quick response of CNN Belief Blog Co-Editor, Daniel Burke, who made it a point to emphasize that Frazier was not a Christian but rather allegedly an adherent of Odinism, a “neo-pagan” religion which, according to Burke, “has emerged as one the most vicious strains in the white supremacist movement.”
While the annals of Christian history — ancient and modern — are full of accounts of violence perpetrated in the name of Christianity, my objective here is neither to defend Odinism nor to criticize Christianity. Instead, I want to highlight the socially constructed nature of beliefs and beliefs systems and emphasize how these socially constructed beliefs say far more about us than they do about the “gods” we claim to accept or reject.
As violence ravages Central African Republic, three men are working tirelessly for peace to hold their country together. Imam Omar Kobine Layama, president of the Central African Islamic Community; Dieudonné Nzapalainga, the Archbishop of Bangui; and Nicolas Guérékoyame-Gbangou, president of the Evangelical Alliance of the Central African Republic, are religious leaders who actually do what their faith tells them to do. Sharing a meal with these three showed me again what can happen when faith leaders walk their talk. Their witness has come with significant personal costs. For example, Imam Layama and his family have lived with the Archbishop since December when it became too dangerous in Bangui to stay in the imam’s house. Because of their efforts the world is taking notice of the conflict. The imam eloquently stated an important truth: “Politics try to divide the religious in our country, but religion shouldn’t be a cause of hate, war or strife.”
The report, by the institute’s Governance Studies Program, is based on polling and interviews with many of the top players of Washington’s religious left. This includes John Carr, formerly of the U.S. Bishops Conference, evangelical writer Jim Wallis and Rabbi David Saperstein of the Reform Jewish movement.
Tomorrow I will attend my first board meeting for Sojourners. This new role reflects my own ongoing commitment to evangelical Christianity, 24 years after I joined the staff of Evangelicals for Social Action and first encountered the evangelical world outside of the Baptist South. Both ESA and Sojourners actually predated, and opposed, the Christian Right. Both have always offered a “peace-and-justice” type evangelicalism, and both were among the first evangelical organizations to embrace moral agendas such as peacemaking, urban poverty, gender equality, racial justice and creation care, rooted in a passionate love of Christ and love for those Christ loved. Both embody what I find a compelling Christian vision.
The eighth commandment, against stealing, takes me back to a 24-pack of crayons stolen from my third-grade desk. Many assumed my classmate Peg took them. She was full of spunk and from “the other side of the tracks.” I liked Peg, not least because her nickname for me was “peaches.”
But the angel said to the women, "Do not be afraid; for I know that you seek Jesus who was crucified. He is not here; for he has risen, as he said. Come, see the place where he lay. Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him." Matthew 28:5-7
In a special hour, Bill O'Reilly examines some of the key religious issues in America. Filled with enlightening interviews, you'll hear from Raymond Arroyo and Jim Wallis, Robert Jeffress, Charles Krauthammer, John Stossel, Mark Burnett and Kevin Sorbo.
"The O'Reilly Factor: What We Believe" will air Friday at 8/11p ET and Sunday at 9p ET.
“The Resurrection of Christ,” painted by Noel Coypel in 1700. Photo courtesy of Noel Coypel, via Wikimedia Commons.
“On the third day, he rose again.”
That line, from the Nicene Creed, is the foundational statement of Christian belief. It declares that three days after Jesus died on the cross, he was resurrected, a glimmer of the eternal life promised to believers. It’s the heart of the Easter story in seven little words.
But how that statement is interpreted is the source of some of the deepest rifts in Christianity — and a stumbling block for some Christians and more than a few skeptics.
Did Jesus literally rise from the dead in a bodily resurrection, as many traditionalist and conservative Christians believe? Or was his rising a symbolic one, a restoration of his spirit of love and compassion to the world, as members of some more liberal brands of Christianity hold?