The Downtown Interfaith Senior Clergy of Minneapolis have condemned “in the strongest possible terms the May 25th killing by a police officer of George Floyd, an unarmed African American man in Minneapolis.”
“As leaders of faith traditions that include Judaism, Islam, Roman Catholicism, Protestantism, and Humanism, we affirm our common conviction that all life is sacred and that every human being is our neighbor, worthy to be loved. Not killed. “
“Our hearts break, going out to the family and to those in our community who continue to bear the historical brunt of racially-motivated oppression that too often leads to violence and even death. In a press conference, Mayor Jacob Frey phrased it well: ‘Being black in America should not be a death sentence.’ We all say amen!”
“We call for a swift response by city officials and Minneapolis law enforcement leaders, and a deeper addressing of the systemic issues that led to this and similar killings. We say “enough and more than enough!” Law enforcement must interact with all our neighbors in all our neighborhoods fairly and equally.”
“We are all called to love our neighbors as ourselves.”
The following are the 12 senior clergy who signed this statement: Imam Makram Nu’Man El-Amin, Masjid An-Nu; Rev. Dr. David Breeden, First Unitarian Society, Rev. Dr. Dan Collison, First Covenant Church; Rev. Jen Crow, First Universalist Church; Rev. Dr. Laurie Feille, First Christian Church (Disciples of Christ); Imam Dr. Hamdy El-Sawaf Islamic Community Center of Minnesota/Masjid Al-Imin; Rev. Dr. Tim Hart-Andersen, Westminster Presbyterian Church; The Very Reverend Paul Lebens-Englund, St. Mark’s Episcopal Cathedral; Rev. Dr. Paula Northwood, Plymouth Congregational Church’ Rev. Peter Nycklemoe, Central Lutheran Church; Rev. Judy Zabel, Hennepin Avenue United Methodist Church; and Rabbi Marcia Zimmerman, Temple Israel.
This group also established the Minneapolis Interfaith Relief Fund to provide financial support to communities of color and indigenous affected by unrest in the city following the police killing of George Floyd. Westminster Presbyterian Church will act as the fiscal agent. Donations and requests for assistance should be directed to its Director of Stewardship, Mary Hess, 1200 Marquette Avenue, Minneapolis, MN 55403; (tel) 612-332-3421.
The gathering was emceed by Minneapolis Mayor Jacob Frey and joined by senior clergy from the downtown congregations (Christian, Jewish and Muslim) and two former NFL Vikings stars: punter Greg Coleman and defensive endMark Mullaney. Testimony was offered by two individuals who had been helped by the DCEH.
Music was provided by local artists J.D. and Fred Steele, who are members of the popular singing group The Steele Family; Amwaaj Middle Eastern Ensemble; MacPhail Community Youth Choir; Mill City Singers; Street Song MN; and Klezmer Cabaret Orchestra. Teen artist Kaaha Kaahiye shared her spoken words. Below is a photograph of J.D. Steele and Becky Bratton with the Mill City Singers:
Attendees enjoyed delicious food from Holy Land Market and assembled dignity bags for people who are homeless (consisting of hygiene products, socks, hand warmers, food, etc.).
The event showcased Minnesota interfaith cooperation one week before the Super Bowl football game just several miles from this church and was co-sponsored by the Super Bowl Host Committee. An amusing promotional video for the event had Greg Coleman coaching clergy getting ready for a fictitious football game with the cheer “One Hope, One Mind, One Spirit.”
June 12 was Heritage Sunday at Minneapolis’ Westminster Presbyterian Church when we celebrated the history of our church and honored those who have been members for 50 years or more. The sermon–“What is Westminster’s Way of Faith?”–was based upon Psalm 145 and Hebrews 12: 1-3.
“I will extol you, my God and King,
and bless your name forever and ever.
Every day I will bless you,
and praise your name forever and ever.
Great is the Lord, and greatly to be praised;
his greatness is unsearchable.”
“One generation shall laud your works to another,
and shall declare your mighty acts.
On the glorious splendor of your majesty,
and on your wondrous works, I will meditate.
The might of your awesome deeds shall be proclaimed,
and I will declare your greatness.
They shall celebrate the fame of your abundant goodness,
and shall sing aloud of your righteousness.”
“The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and his compassion is over all that he has made.”
“All your works shall give thanks to you, O Lord,
and all your faithful shall bless you.
They shall speak of the glory of your kingdom,
and tell of your power,
to make known to all people your mighty deeds,
and the glorious splendor of yourkingdom.
Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.”
“The Lord is faithful in all his words,
and gracious in all his deeds.
The Lord upholds all who are falling,
and raises up all who are bowed down.
The eyes of all look to you,
and you give them their food in due season.
You open your hand,
satisfying the desire of every living thing.
The Lord is just in all his ways,
and kind in all his doings.
The Lord is near to all who call on him,
to all who call on him in truth.
He fulfills the desire of all who fear him;
he also hears their cry, and saves them.
The Lord watches over all who love him,
but all the wicked he will destroy.”
“My mouth will speak the praise of the Lord,
and all flesh will bless his holy name forever and ever.”
“Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.”
“Consider him who endured such hostility against himself from sinners, so that you may not grow weary or lose heart.”
Rev. Dr. Timothy Hart-Andersen used his recent interviews of finalists for appointment as the church’s next Director of Choral Ministries as the entrée to his sermon because they all wanted to know “’Who is Westminster?’ They wondered about how we express our faith, how we worship, how we reach out to the community, how we make a difference in the city. They wanted to hear Westminster stories, those experiences and encounters with the Holy and the mundane that happen here, and have for many years, that make us who we are.”
In answering this question, Hart-Andersen realized that “the continuing life of a congregation depends upon telling and re-telling its narrative.”
“In their stories people find meaning that forms them. Their narratives – and I use the word in the plural because there never is simply one story – their narratives give them identity. Christian faith lives beyond any particular time in a congregation’s history and is passed along in the telling. Memories are formed and those memories impart meaning from one era to the next.”
“Westminster has nearly 160 years of stories. Some of us know some of them; no one knows them all. And yet, known and unknown, the stories continue to shape us as a people. We’re not always conscious of that dimension of worship and education, of mission and hospitality – how we pass on the faith we have received and in which we stand and by which we are saved. We’re not always cognizant of the movement of the people of God through time, not always aware how our faith is shared by those before us and with those who follow.”
“Not always, but today we are.”
“On Heritage Sunday we recognize the long-time members of Westminster. Two hundred twenty-two of you have been a part of this particular community of faith for at least fifty years. Two and a half generations ago you embraced the story of Westminster; over the years you have now become its story.”
“One generation shall laud your works to another,” says the Hebrew poet to Almighty God. And through the psalm we hear over and over that the people continue to pass on and sing of the stories of God’s deeds and works among them to the generations to come. The faithful people of one age pass their faith on to those of the age to follow. (Ps. 145:3)”
“You heritage members of this church have lauded the works of God from one generation to another. For half a century and more you have told the story and lived the story of our faith in ways that compel and transform. For five-plus decades you have worshipped and taught and sung and showed who we are as a people of faith, and we are grateful. We have heard you, and seen you, and followed you.”
“At the heart of Judaism lies the commitment to entrust the narrative of the people of God to the next generation. The formative history in that tradition is never forgotten. At a Bar-Mitzvah or Bat-Mitzvah, the coming-of-age ritual for young people, the story of the Jews is re-told. The heirs of the tradition then take it up and make it their own.”
“One generation lauds the work of God to another.”
“Baptism and confirmation serve the same purpose for us in the Christian community. At the font and in the teaching we tell the story of Jesus and watch as that story moves from one generation to the next. ‘For I handed on to you,’ the Apostle Paul says, ‘What I in turn had received.’ (I Corinthians 15:3)”
“Over the years the details of the faith story of this particular people called Westminster have changed. In the early days there were the pioneers from Wales and Scotland, eight of them who set up shop in the muddy little village on the Mississippi. They started this congregation and from the beginning they were aware of their role in helping build the city.”
“Years later, when immigrants from Europe began showing up looking for work and hoping for a better life for their children, Westminster responded. We fanned out into poor immigrant communities down on the flats along the river on Sunday afternoons and started mission schools for the children. “
“And God was in that work.”
“When we heard from fellow Presbyterians on the west coast that Chinese immigrants were being persecuted we invited them to come to Minnesota. The first Chinese to arrive in this town in the 1880s were welcomed and supported by Westminster. Our work increased after the passage of the Chinese Exclusion Act of 1882. For the next 80 years we maintained a Chinese ministry; some of you remember it.”
“And God was in that work.”
“When Abbott Hospital was given to the church in the last will and testament of William Dunwoody, we learned how to run it, and did so, for the next half-century. Some of you were born in Abbott when it was owned by Westminster, before the church spun it off 50 years ago. We helped train doctors and nurses. We served the medical needs of the residents of the city, especially women and children.”
“And God was in that work.”
“When Hmong families began coming to this city 100 years after the Chinese, in the 1980s, Westminster responded again. The Hmong were seeking refuge and a new life after war in Southeast Asia. We already had one Boy Scout troop at Westminster back then, Troop 33 led by Scoutmaster Dave Moore since 1965, but we went ahead and chartered another, the first Hmong Boy Scout Troop in the country. Thirty-five years later Dave – who joined Westminster in 1948 – is still leading it.”
“And God is in that work.”
“If the question is, ‘What is Westminster’s way of faith?’ the response may be found in our stories. There’s a pattern in how God’s work has been made manifest among us, when we take a look back. How have we pursued and lived and embodied the gospel of Jesus Christ in the life of this congregation and in this city over the years? Simply put, we have not closed ourselves off from the world around us. On the contrary, we have understood our faith to be a living faith and we have followed the gospel right into that world and worked with others to change it.”
“A telling presence in the city.”
“Whatever questions of justice are on the hearts of the people of this city and nation and world, especially the most vulnerable, they have set the direction for Westminster’s mission from the start.”
“In worship last week we announced the distribution of signs of support for our Muslim neighbors by wishing them a Blessed Ramadan. The question of how we will learn to live with people of other faiths is critical not only in this city, of course, but in the nation as a whole. It is on our congregation’s agenda.” 
“Our God is an incarnational God, not an abstract, detached, distant deity. Jesus comes to bring the divine into the world, to draw the universal into the particular, to step right into the real stuff of human life, the injustice and poverty, the exclusion and hopelessness which hold sway over much of the earth. The incarnation inserts Jesus into human history – real human history. His story of redemption and forgiveness and unconditional love is the one passed down through the ages, the one we have heard in our time, the narrative that forms us as a people.”
“Last Sunday I noticed [a young man] taking photos of the Blessed Ramadan signs [at our church]. He told me he was a Muslim, and was surprised to see the signs. ‘They give me hope,’ he said.”
“Not everyone was so pleased. Some of you may have heard that Westminster was in the news last week and we began to hear responses from some in the community who did not agree with our participation with the Minnesota Council of Churches effort to show respect to our Muslim neighbors. We received unkind phone calls and emails from a few, but we also heard that the signs were beacons of light in a world struggling in the shadows of religious misunderstanding, struggling to figure out how to live with religious diversity.”
“The memorial service honoring Muhammed Ali this week – which he planned himself – offered the same message: we can learn to live in peace with one another, in spite of differences in our religious traditions. We need not fear one another. We need not feel threatened by one another. We need not feel the desire to exclude one another.”
“This message is more important than ever this morning, [with the news] that the mass shooting at a gay bar earlier today in Orlando may have been linked to extreme Islamist ideology. I hope not, but if it is, we will need to strengthen our witness in supporting the Muslim community, being more present with the message of respect for our Muslims neighbors, the vast majority of whom reject violence. They will likely be on the receiving end of a backlash.”
“The tragedy in Orlando brings up the question of the full equality and acceptance of gay people in this country, something we have stood for and worked for at Westminster. We may need to step up and strengthen our witness in support of the gay community in light of this latest attack.”
“The tragedy also brings up the challenge of the easy availability of guns and weapons in America, another issue where this church has taken a stand. In the aftermath of this latest mass shooting we may need to strengthen our witness in support of efforts to end gun violence.”
“Today we are pursuing Westminster’s way of faith. We are creating the stories in our time that in another fifty years will be remembered by those who follow us. In some ways they’re not that different from the narrative of this church since the beginning. This is the race we are running, Hebrews tells us, with Jesus as ‘the pioneer and perfecter of our faith.’ It is a race for justice and peace in our time.”
“We are not alone in that race, Hebrews tells us. There is a ‘great cloud of witnesses’ surrounding us. Some of their names appear in the bulletin this morning. Some are seated among us wearing yellow carnations. Others have been here for many years but not yet fifty; and some in that great cloud are just getting started at Westminster.”
“I heard about one of them this past week. She was baptized here and is now six years old and has been attending this church and our church school all her life. Out in the city this week this Westminster first grader saw a Muslim woman in a burqa. Having been at church last Sunday, she turned to her mother and said, “Is she a blessed Ramadan? Can we say it to her?”
“One generation shall laud your works to another. You long-timers have done well in carrying forward the heart of who God has called our church to be and to do in this city. You have conveyed the hope of the gospel to those who came after you. We have received it and, together with you, we will pass it on. The future is full of promise.”
“Thanks be to God.”
This sermon tied directly to the one the prior Sunday for recent high school, college and graduate school graduates that was the subject of a prior post. Both sermons emphasized the interconnectedness of the generations of the faithful. Indeed, churches and other houses of worship are perhaps the only institutions where there are intergenerational groups of people learning and being together.
This was most evident in the June 12th sermon’s reference to the six-year old girl’s asking her mother if she should say “blessed Ramadan” to a woman in a burqa. It also was present in that day’s “A Time for Children,” when Associate Pastor Sarah Brouwer had the children face the congregation as we all sang together, “Jesus Loves Me.” I pray that the children were impressed that this favorite hymn is not just for children and that their parents and other adults are enriched by their religious faith.
 As mentioned in a prior post about Westminster’s June 5th service, the church is participating in a project of the Minnesota Council of Churches to post signs at churches and homes announcing “To Our Muslim Neighbors: Blessed Ramadan.” These signs, said Rev. Peg Chemberlin, the Council’s executive director, are reminders that “Minnesota is respectful of religious differences.” Asad Zaman, executive director of the Muslim American Society of Minnesota, said, “If I see a sign, it tells me that the person believes this country belongs to everyone, that no one should be excluded. There is a vast reservoir of good will among people. The Blessed Ramadan signs allow that to be expressed.”
On Thanksgiving Day, November 26, a moving Interfaith Worship Service at Minneapolis’ Westminster Presbyterian Church was organized and conducted by clergy from the Downtown Congregations of Minneapolis.
This service was the perfect incarnation of a message given that same day by Pope Francis at a meeting of religious leaders in Nairobi Kenya. The Pope said there was a profound “need for interreligious understanding, friendship and collaboration in defending the God-given dignity of individuals and peoples, and their right to live in freedom and happiness”. Indeed, said the Pope, “ecumenical and interreligious dialogue is not a luxury . . . [or] something extra or optional, but essential, something which our world, wounded by conflict and division, increasingly needs.”
Calls to Prayer
There were three Calls to Prayer at the Minneapolis service. Cantor Barry Abelson of Temple Israel sang one in Hebrew. The Westminster Choir in English sang “God Be in My Head” by Gwyneth Walker. Muezzin Elijah Muhammad of Masjid An-Nur (Mosque of the Light) sang his Call to Prayer in Arabic.
“I begin with the simple things of my days:
Fresh air to breathe,
Cool water to drink,
The taste of food,
The protection of houses and clothes,
The comforts of home.”
“I finger one by one the messages of hope that awaited me at the crossroads:
The smile of approval from those who held in their hands the reins of my security;
The tightening of the grip in a single handshake when I feared the step before me in the darkness;
The whisper in my heart when the temptation was fiercest and the claims of appetite were not to be denied;
The crucial word said, the simple sentence from an open page when my decision hung in the balance.”
“I pass before me the mainsprings of my heritage:
The fruits of the labors of countless generations who lived before me, without whom my own life would have no meaning;
The seers who saw visions and dreamed dreams;
The prophets who sensed a truth greater than the mind could grasp and whose words could only find fulfillment in the years which they would never see;
The workers whose sweat watered the trees, the leaves of which are for the healing of the nations;”
“I linger over the meaning of my own life and the commitment to which I give the loyalty of my heart and mind:
The little purposes in which I have shared with my loves, my desires, my gifts;
The restlessness which bottoms all I do with its stark insistence that I have never done my best, I have never dared to reach for the highest;
The big hope that never quite deserts me, that I and my kind will study war no more, that love and tenderness and all the inner graces of Almighty affection will cover the life of the children of God as the waters cover the sea.”
All these and more than mind can think and heart can feel,
I make as my sacrament of Thanksgiving to Thee,
O God, in humbleness of mind and simplicity of heart.”
“Blessed is He Who made the stars in the heavens and made therein a sun and a moon giving light!” (25:61)
“And He it is, Who made the night and the day to follow each other, for him who desires to be mindful or desires to be thankful.” (25:62)
“And We have enjoined on man concerning his parents — his mother bears him with faintings upon faintings and his weaning takes two years — saying: Give thanks to Me and to thy parents. To Me is the eventual coming.” (31:14)
“So he smiled, wondering at her word, and said: My Lord, grant me that I may be grateful for Thy favour which Thou hast bestowed on me and on my parents, and that I may do good such as Thou art pleased with, and admit me, by Thy mercy, among Thy righteous servants.” (27:19)
“And He it is Who made for you the ears and the eyes and the hearts. Little it is that you give thanks!” (23:78)
“And certainly We established you in the earth and made therein means of livelihood for you; little it is that you give thanks!” (7:10)
“O people, keep your duty to your Lord and dread the day when no father can avail his son in aught, nor the child will avail his father. Surely the promise of Allah is true, so let not this world’s life deceive you, nor let the arch-deceiver deceive you about Allah.” (31:33)
“Surely Allah is He with Whom is the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs. And no one knows what he will earn on the morrow. And no one knows in what land he will die. Surely Allah is Knowing, Aware.” (31:34)
“Even as We have sent among you a Messenger from among you, who recites to you Our messages and purifies you and teaches you the Book and the Wisdom and teaches you that which you did not know.” (2:151)
“Therefore glorify Me, I will make you eminent, and give thanks to Me and be not ungrateful to Me.” (2:152)
“When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest.You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien: I am the Lord your God.”
“You shall not steal; you shall not deal falsely; and you shall not lie to one another. And you shall not swear falsely by my name, profaning the name of your God: I am the Lord.You shall not defraud your neighbor; you shall not steal; and you shall not keep for yourself the wages of a laborer until morning.”
“You shall not revile the deaf or put a stumbling block before the blind; you shall fear your God: I am the Lord.”
“You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor.You shall not go around as a slanderer[a] among your people, and you shall not profit by the blood[b] of your neighbor: I am the Lord.”
“You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself.You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.”
“Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these.But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you—you of little faith? Therefore do not worry, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.”
The above passage from Matthew stresses personal piety, almsgiving, prayers and calls for forgiveness. The text also tells us not to worry. But often being told not to worry just makes the situation worse. Matthew, however, points the way forward: “strive first for the kingdom of God.”
A helpful understanding of the kingdom of God comes from Frederick Buechner, a Presbyterian pastor and author, who said:
“If we only had eyes to see and ears to hear and wits to understand, we would know that the Kingdom of God in the sense of holiness, goodness, beauty is as close as breathing and is crying out to born both within ourselves and within the world; we would know that the Kingdom of God is what we all of us hunger for above all other things even when we don’t know its name or realize that it’s what we’re starving to death for. The Kingdom of God is where our best dreams come from and our truest prayers. We glimpse it at those moments when we find ourselves being better than we are and wiser than we know. We catch sight of it when at some moment of crisis a strength seems to come to us that is greater than our own strength. The Kingdom of God is where we belong. It is home, and whether we realize it or not, I think we are all of us homesick for it.” 
We all are homesick for hope in this world, and the gathering at this common table of representatives of three great religious traditions is a sign of that hope.
The words of Leviticus that were just read by Rabbi Zimmerman also are important: “When you reap the harvest of your land, you shall not reap to the very edges of your field, or gather the gleanings of your harvest. You shall not strip your vineyard bare, or gather the fallen grapes of your vineyard; you shall leave them for the poor and the alien.”
These words from the Hebrew Bible reminded Rev. Nycklemoe of a celebration organized by one of his congregants in the State of Washington, Olaf Hanson, who owned an apple and potato farm. After harvesting what he needed, Olaf hosted a Gleaning Day for his guests to gather the gleanings of the fruit and vegetables and put them in paper bags for the poor and needy.
We too need to share our longings, our lostness, our need for love and the gifts of one another.
“The year that is drawing towards its close, has been filled with the blessings of fruitful fields and healthful skies. To these bounties, which are so constantly enjoyed that we are prone to forget the source from which they come, others have been added, which are of so extraordinary a nature, that they cannot fail to penetrate and soften even the heart which is habitually insensible to the ever watchful providence of Almighty God. In the midst of a civil war of unequalled magnitude and severity, which has sometimes seemed to foreign States to invite and to provoke their aggression, peace has been preserved with all nations, order has been maintained, the laws have been respected and obeyed, and harmony has prevailed everywhere except in the theatre of military conflict; while that theatre has been greatly contracted by the advancing armies and navies of the Union.”
“Needful diversions of wealth and of strength from the fields of peaceful industry to the national defence, have not arrested the plough, the shuttle or the ship; the axe has enlarged the borders of our settlements, and the mines, as well of iron and coal as of the precious metals, have yielded even more abundantly than heretofore. Population has steadily increased, notwithstanding the waste that has been made in the camp, the siege and the battle-field; and the country, rejoicing in the consciousness of augmented strength and vigor, is permitted to expect continuance of years with large increase of freedom.”
“No human counsel hath devised nor hath any mortal hand worked out these great things. They are the gracious gifts of the Most High God, who, while dealing with us in anger for our sins, hath nevertheless remembered mercy.”
“It has seemed to me fit and proper that they should be solemnly, reverently and gratefully acknowledged as with one heart and one voice by the whole American People. I do therefore invite my fellow citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next, as a day of Thanksgiving and Praise to our beneficent Father who dwelleth in the Heavens.”
“And I recommend to them that while offering up the ascriptions justly due to Him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to His tender care all those who have become widows, orphans, mourners or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the Almighty Hand to heal the wounds of the nation and to restore it as soon as may be consistent with the Divine purposes to the full enjoyment of peace, harmony, tranquillity and Union.”
“Rooted in a story of generosity and partnership, Thanksgiving offers an opportunity for us to express our gratitude for the gifts we have and to show our appreciation for all we hold dear. Today, as we give of ourselves in service to others and spend cherished time with family and friends, we give thanks for the many blessings bestowed upon us. We also honor the men and women in uniform who fight to safeguard our country and our freedoms so we can share occasions like this with loved ones, and we thank our selfless military families who stand beside and support them each and every day.”
“Our modern celebration of Thanksgiving can be traced back to the early 17th century. Upon arriving in Plymouth, at the culmination of months of testing travel that resulted in death and disease, the Pilgrims continued to face great challenges. An indigenous people, the Wampanoag, helped them adjust to their new home, teaching them critical survival techniques and important crop cultivation methods. After securing a bountiful harvest, the settlers and Wampanoag joined in fellowship for a shared dinner to celebrate powerful traditions that are still observed at Thanksgiving today: lifting one another up, enjoying time with those around us, and appreciating all that we have.”
“Carrying us through trial and triumph, this sense of decency and compassion has defined our Nation. President George Washington proclaimed the first Thanksgiving in our country’s nascence, calling on the citizens of our fledgling democracy to place their faith in “the providence of Almighty God,” and to be thankful for what is bequeathed to us. In the midst of bitter division at a critical juncture for America, President Abraham Lincoln acknowledged the plight of the most vulnerable, declaring a “day of thanksgiving,” on which all citizens would “commend to [God’s] tender care” those most affected by the violence of the time — widows, orphans, mourners, and sufferers of the Civil War. A tradition of giving continues to inspire this holiday, and at shelters and food centers, on battlefields and city streets, and through generous donations and silent prayers, the inherent selflessness and common goodness of the American people endures.”
“In the same spirit of togetherness and thanksgiving that inspired the Pilgrims and the Wampanoag, we pay tribute to people of every background and belief who contribute in their own unique ways to our country’s story. Each of us brings our own traditions, cultures, and recipes to this quintessential American holiday — whether around dinner tables, in soup kitchens, or at home cheering on our favorite sports teams — but we are all united in appreciation of the bounty of our Nation. Let us express our gratitude by welcoming others to our celebrations and recognize those who volunteer today to ensure a dinner is possible for those who might have gone without. Together, we can secure our founding ideals as the birthright of all future generations of Americans.”
Interspersed throughout the Service were pieces of wonderful music.
This was a powerful and meaningful worship service, especially in these days of too frequent expressions of hostility towards Muslims and Syrian refugees. This service was exactly what Pope Francis called for in his previously mentioned remarks in Kenya and on November 30 at the Grand Mosque of Koudoukou in the Central African Republic:
“Christians and Muslims are brothers and sisters. We must therefore consider ourselves and conduct ourselves as such. . . . Those who claim to believe in God must also be men and women of peace. Christians, Muslims and members of the traditional religions have lived together in peace for many years. They ought, therefore, to remain united in working for an end to every act which, from whatever side, disfigures the Face of God and whose ultimate aim is to defend particular interests by any and all means, to the detriment of the common good. Together, we must say no to hatred, no to revenge and no to violence, particularly that violence which is perpetrated in the name of a religion or of God himself. God is peace, God salam.”
David Brooks’ The Road to Character  makes the legitimate point that too often in contemporary society all of us emphasize what he calls “résumé virtues” at the expense of “eulogy virtues.” 
In the final chapter, Brooks sets forth the following as what he regards as the most important eulogy or moral virtues:
“We . . . live for holiness . . . ., [for lives of ] purpose, righteousness, and virtue.”
Living lives of purpose, righteousness and virtue “defines the goal of life. The long road to character begins with an accurate understanding of our nature . . . [:] we are flawed creatures. We have an innate tendency toward selfishness and overconfidence . . . . to see ourselves as the center of the universe, as if everything revolves around us. We resolve to do things but end up doing the opposite.”
We “are also splendidly endowed. . . . We do sin, but we also have the capacity to recognize sin, to feel ashamed of sin, and to overcome sin. We are both weak and strong, bound and free, blind and far-seeing.”
“In the struggle against your own weakness, humility is the greatest virtue. Humility is having an accurate assessment of your own nature and your own place in the cosmos. . . . Humility is an awareness that your individual talents alone are inadequate to the tasks that have been assigned to you. Humility reminds you that you are not the center of the universe, but you serve a larger order.”
“Pride is the central vice. . . . Pride blinds us to the reality of our divided nature. Pride blinds us to our own weaknesses and misleads us into thinking we are better than we are. . . . Pride deludes us into thinking we are the authors of our own lives.”
“Once the necessities for survival are satisfied, the struggle against sin and for virtue is the central drama of life. . . . This struggle against sin is the great challenge, so that life is not futile or absurd.”
“Character is built in the course of your inner confrontation. Character is a set of dispositions, desires, and habits that are slowly engraved during the struggle against your own weakness. You become more disciplined, considerate, and loving through a thousand small acts of self-control, sharing, service, friendship, and refined enjoyment.”
“The things that lead us astray are short term—lust, fear, vanity, gluttony. The things we call character endure over the long term—courage, honesty, humility. . . . People with character . . . are anchored by permanent attachments to important things.”
“No person can achieve self-mastery on his or her own. . . . Everybody needs redemptive assistance from outside—from God, family, friends, ancestors, rules, traditions, institutions, and exemplars.”
“We are all ultimately saved by grace. . . . It may come in the form of love from friends and family, in the assistance of an unexpected stranger, or from God. But the message is the same. You are accepted. . . . [You] are embraced and accepted. You just have to accept the fact that you are accepted. Gratitude fills the soul, and with it the desire to serve and give back.”
“Defeating weakness often means quieting the self. . . . The struggle against weakness thus requires the habits of self-effacement—reticence, modesty, obedience to some larger thing—and a capacity for reverence and admiration.”
“Wisdom starts with epistemological modesty. The world is immeasurably complex and the private stock of reason is small. We should be skeptical of abstract reasoning or of trying to apply universal rules across different contexts. . . . The humble person thus has an acute historical consciousness . . . [and] understands that experience is a better teacher than pure reason. . . . [Wisdom] is knowing how to behave when perfect knowledge is lacking.”
“No good life is possible unless it is organized around a vocation. . . . [which] is found by looking without and asking what life is asking of us. What problem is addressed by an activity you intrinsically enjoy?”
“The best leader tries to lead along the grain of human nature rather than go against it. . . . [He] prefers arrangements that are low and steady to those that are lofty and heroic. . . . [He] prefers change that is constant, gradual, and incremental to change that is radical and sudden.” 
“The person who successfully struggles against weakness and sin . . . will become mature. . . . [Maturity] is earned by being dependable in times of testing, straight in times of temptation.”
Most of the book is devoted to short biographies of ten individuals who struggled against sin and weaknesses and who demonstrated that such a struggle is, in Brooks’ words, “the central drama of life” and that “character is a set of dispositions, desires, and habits that are slowly engraved during the struggle against your own weakness. 
For a Jewish man like Brooks, many of the words in this list sound amazingly like Christian theology: sin, humility, pride, vocation, saved, grace, redemption. Moreover, most, if not all, of the biographical subjects in the book were serious or nominal Christians, and none is Jewish like Brooks. The only reference I found to Jewish thought is the Introduction’s use of Rabbi Joseph Soloveitchik’s creation of the notions of Adam I, whom Brooks characterizes as the “external résumé Adam,” and Adam II, whom Brooks calls the one “who wants to have a serene inner character.”
In an interview on NPR, Brooks admitted that he is “a believer” and for this book has been “reading a lot of theology” which has “produced a lot of religious upsurge in my heart. But it’s also fragile and green [and] I don’t really talk about it because I don’t want to trample the fresh grass.”
Moreover, at last October’s annual meeting of The Gathering, “a community of Christian givers actively providing opportunities for education, challenge, connection and encouragement to people all over the world, as well as one another,” Brooks delivered a speech, “How to be Religious in the Public Square.” He said he “spend[s] a lot of time in the Christian world” and before he criticized some Christians’ creation of walls of separation from others, he said, “I want you to know I am for you and I love you.” Brooks then affirmed “ramps” to the Christian life, saying, “There’s something just awesome about seeing somebody stand up and imitate and live the non-negotiable truth of Jesus Christ.”
A Jewish critic asked Brooks why there were no Jewish subjects in the book. The response: “an earlier version included a chapter on Moses. He was the meekest man on earth and yet called to lead. He was humble enough to try to get out of it. That basic humility, the wrestling — the Greeks and Romans didn’t know what to do with Moses’ style of leadership. But the Moses chapter ended up on the cutting room floor because the great biblical prophet didn’t leave a trove of personal writings the way other characters did.” 
I wholeheartedly agree with Brooks that “No person can achieve self-mastery on his or her own. . . . Everybody needs redemptive assistance from outside—from God, family, friends, ancestors, rules, traditions, institutions, and exemplars.” Providing such assistance is a major duty for family, friends, ancestors, rules, traditions and institutions like congregations, both Christian and Jewish. A subsequent post will discuss our shared need for “redemptive assistance from exemplars.”
 Item 14 about leadership seems out of place on this list of moral virtues. It is a succinct statement of a classical conservative political philosophy alaEdmund Burke, and one may certainly be a moral person and an exponent of this philosophy. But, in my opinion, this point is not a sine qua non of moral virtue. For similar reasons, I also wonder whether item 12 about “epistemological modesty” should be in this list of moral virtues.
 The subjects of these short biographies are Frances Perkins (“The Summoned Self”); Dwight D. Eisenhower (“Self-Conquest”); Dorothy Day (“Struggle”)’ George C. Marshall (“Self-Mastery”); A Philip Randolph and Bayard Rustin(“Dignity”); George Eliot (“Love”); St. Augustine (“Ordered Love”); and Samuel Johnson and Michel de Montaigne (“Self Examination”).
A previous post reviewed the recent U.S. State Department report on Cuban religious freedom while another post critiqued the views on that subject from the U.S. Commission on International Religious Freedom.
The following are comments prompted by three recent articles in Granma, Cuba’s newspaper, about religion in Cuba that are consistent with my experiences on the island and my conclusion that Cuba enjoys significant religious freedom and does not deserve to be criticized on this subject by the U.S.
The first article collects observations on that subject from Cuban religious leaders; the second reviews the recent meeting in Cuba of the Latin American Council of Churches; and the third reports on a visit to Cuba by the President of the World Communion of Reformed Churches.
Religious Freedom in Cuba
The first article from May 9th asserts that “many specialists have noted the increase of religious expression in Cuban public life. The adoption into the Constitution of the secular nature of the state in 1992 facilitated religious freedoms, and two Popes and other eminent foreign religious leaders have since visited the country.” The article supported this assertion with interviews of several Cuban religious leaders.
No Anti-Semitism. At the Beth Shalom Temple in Havana’s El Vedado district, which I have visited, David Prinstein, vice president of the Jewish Community, confirmed that Cuba’s Jews were never persecuted. He said, “In the early days of the Revolution there was a distancing between different religions and the state; if you occupied a leadership position [in the state] you could not be religious, but there was no persecution.” His parents, he explained, were not “practicing Jews but my grandparents, who came to Cuba from Poland, fleeing the Nazis, always went to the synagogue.”
Currently, the Cuban Jewish Community has approximately 1,500 members. There are five synagogues in Cuba, three in Havana, one in Santiago de Cuba and another in Camagüey.”Although it is a small community in terms of numbers, it is strong in terms of what it does and the number of projects and programs in existence,” Prinstein confirms.
One challenge for Cuban Jews is adhering to dietary practices, given that they cannot eat pork, shellfish, scale-less fish, or web-footed poultry. They are assisted in respecting these regulations with allowances made for the only private butcher’s store in the country. “It was established in 1906, and was respected after the triumph of the Revolution,” notes Prinstein.
He also described relations between his community and the Cuban government as excellent. “Even before the [new] Cuban Migration and Travel Law . . ., we were always able to travel to international events to which we had been invited in Latin America, Israel and the [U.S.].”
A New church in Cuba. The Moravian Church began to function in Cuba at the end of the 1990’s. “We started out as a small group meeting together in a house, until we joined the Cuban Council of Churches in 2003 as fraternal associates,” said Armando Rusindo, one of its leaders, and in January 2013 it was registered with the government as an independent entity.
Now Rusindo believes there is “an awakening of faith among Cubans; something that can be noted by the number of people going to church.” Nevertheless, the churches need “to constantly demonstrate what religion can contribute to a nation, by our example, conduct, dedication, and service, derived from our beliefs.”
Cuban Islamic League. There have always been Muslims in Cuba, but for 500 years of history, there was no Muslim religious institution on the island, states Pedro Lazo, president of the Cuban Islamic League, which was officially established in 2007, although there were group meetings prior to that year. “We have been practicing since the 1990’s and we have never had a problem,” he affirmed.
The Islamic League enjoys good relations with all other religions. “Our statutes establish that these relations must be excellent, like those we must have with our neighbors, based on respect, fraternity and cooperation in all contexts.” Moreover, “Government authorities are in favor of people’s total and complete religious freedoms, as confirmed both in the Constitution and in its actions.”
The Martin Luther King Memorial Center. The Center, which I have visited, is a Christian-inspired ecumenical institution that was established in Havana in 1987.
Kirenia Criado Pérez, the director of the Center’s Reflection and Socio-Theological Training Program, believes that it “has helped break down a polarity that still exists in the minds of some people, that Cuban society is one thing and the Church another.” In her opinion, the Center’s social influence does not just come from Biblical, theological and pastoral training, but also from educational projects guided by the ideas of the Brazilian educator, Paulo Freire.
The Center also works in the area of solidarity, linked to Latin American movements, and is responsible for the Caminos publishing house. Moreover, it has been involved in building homes near the Center and elsewhere, especially after the destruction of Hurricane Sandy in October 2012.
Criado believes that, along with other institutions, the Memorial Center has helped people understand that “the Church is another social actor and as such, is responsible for the transformation of reality.” This is especially important as Cuba is going through many changes. “Everyone is thinking about how to change the country, but not everyone wants to move in the same direction. The same thing is happening in the case of the churches. That’s why it is important to understand one another, converse and get rid of old preconceptions.”
Latin American Council of Churches
In early May Cuba hosted the General Assembly of the Latin American Council of Churches, which was founded in 1982 and which comprises 188 Protestant churches and denominations in every country of the region. Its objectives are promoting the unity of God’s people as part of the concept of mission and service to the world; stimulating member churches to unify diakonia (the call to serve the poor) and evangelization; strengthening capacity in advocacy and public, social and political participation of the churches and the Council; promoting reflection and theological dialogue; and training leadership on social issues of development and pastoral work.
The Assembly was attended by 300 religious representatives from 20 Latin American and Caribbean countries.
Bishop Julio Murray of Panama, who was the outgoing president of the organization, said, “Even with so many difficulties due to the U.S. blockade, the churches came together in solidarity in such a strong way and said, “No, we are going to Cuba and we are going to do everything necessary to accompany our sister churches on the island,” in this concrete gesture of solidarity and ecumenicalism. According to Bishop Murray, “the task of the Church [in Latin America] is to continue strengthening as a sign of hope, particularly in the face of situations which resemble a tremendous economic bonanza, but where so many inequalities, inequities and exclusions can be seen.” Therefore, he said, we must “seek the justice that will lead to peace.”
Other participants in the meeting described its taking place in Cuba as a concrete gesture of ecumenicalism, the maxim which guided debates on the current regional situation and challenges for the future, particularly during a historic moment in Latin America.
The new president, Argentine-Ecuadoran Felipe Adolf, stated that being in Cuba was “a very concrete gesture that we wanted to make, in keeping with the maxim of the . . . Assembly: ‘Affirming an ecumenicalism of concrete action.'”
Federico Pagura, Emeritus Bishop of the Argentine Methodist Church, described the choice of Cuba for this meeting as very relevant, adding that the Assembly was a response to actions of the U.S. to prevent its happening, and blocking Cuba’s free relations with the continent and the rest of the world.
The representative of the Anglican Church of Peru, Jaime Sianez, said that by coming to Cuba he hoped to transmit “a message of hope, compassion and loyalty to our Cuban brothers and sisters.”
The Assembly concluded with the adoption of the Havana Consensus that acknowledged that Latin America and the Caribbean had many people (33%) living in poverty and(12.5%) in extreme poverty, a high maternal mortality rate, violence against women, including human trafficking, discrimination against indigenous and African-descendant people and a high number of young people.
Therefore, the Havana Consensus declared that the churches would ” continue working to promote and defend human rights and particularly sexual and reproductive rights, from a theological, pastoral and social [perspective], in the churches, ecumenical organizations and [civil society],” provide pastoral accompaniment to “communities [that] . . . suffer and are hurt by violence, intolerance and lack of justice,” encourage “the leading role of young people as leaders in our faith communities,” and “promote human rights and the eradication of all forms of discrimination, particularly against women, the elderly, the environment, indigenous peoples and Afro-descendants, immigrants, lesbian, gay, transgender, bisexual and intersex . . . and people with disabilities.”
Another concluding document of the Assembly was the Pastoral Letter of Havana voiced similar concerns. It also deplored the U.S. “blockade” against Cuba, the U.S. designation of Cuba as a “State Sponsor of Terrorism” and the U.S. detention and torture of prisoners at Guantanamo Bay. In addition, the Letter supported the self-determination of the people of Porto Rico and expressed solidarity with the cause of the families of the “Cuban Five” still in U.S. prisons.
World Communion of Reformed Churches
In February Jerry Pillay, the President of the World Communion of Reformed Churches, spent five days visiting the Cuban Presbyterian and Reformed Church.
He was impressed with that Church’s “numerous programmes [sp.] and projects to support and develop [their] communities.” In particular he praised the project “to supply purified water from taps on church premises” and the Matanzas seminary. (Many of these water projects have been installed by my fellow members of Minneapolis’ Westminster Presbyterian Church.) “This water, Pillay said, “is made freely available to the community at large and literally hundreds of people come regularly to fetch water. Although the church is not allowed publicly to ‘evangelize,’ it is projects such as these that enable the church to impact the community with its Christian witness and message.”
Pillay observed that although “the [Cuban] government does not propagate religion, it certainly recognizes that it need the church and other religious bodies to develop the country. Thus they have come up with a number of laws and policies to improve this working relationship and to encourage the financial sustainability of religious bodies so that they are not forever reliant on foreign assistance.”
Pillay met with family members of the “Cuban Five” who are still incarcerated in U.S. prisons. The families “have not been able to visit them . . . because of being denied visas and [other permits]. . . . The pain, suffering and anguish of the families . . . have become a pastoral matter for the church in Cuba.” Therefore, Pillay said at the end of his trip he would “attempt to unite voices and place [this issue, the release of the four Cubans still in prison and ending the U.S. embargo of Cuba] on the agenda of the World Council of Churches, the World Lutheran Federation and other ecumenical organizations.”
The World Communion consists of “Reformed, Congregational, Presbyterian, Waldensian, United and Uniting churches” with 80 million members in 108 countries. They are “joined together in Christ, to promote the renewal and the unity of the church and to participate in God’s transformation of the world.” The World Communion “coordinates joint church initiatives for economic, ecological and gender justice based on the member churches’ common theology and beliefs . . . [and fosters] unity among our member churches and promote economic, social and environmental justice.”
The organization was formed in 2010 through the merger of the World Alliance of Reformed Churches and the Reformed Ecumenical Council. The World Communion and its predecessors have created the following important confessions and statements of faith:
the Belhar Confession that rejects any church doctrine that “sanctions in the name of the gospel or of the will of God the forced separation of people on the grounds of race and colour” (1986);
the Accra Confession that declares Christians are called by biblical teachings to be advocates of social and economic justice (2004);
Pillay, the current President of the World Communion, is due to be its General Secretary next year. He is an ordained pastor in the Uniting Presbyterian Church in Southern Africa and serves as its General Secretary. He also is on the boards of the South African Council of Churches and the National Religious Leaders Forum in South Africa. He holds degrees from the University of Durban-Westville and the University of Cape Town in South Africa.
The criticisms of U.S. policies by the Latin American Council of Churches and by the leader of the World Communion, in my opinion, should not be seen as the expressions of anti-U.S. organizations, but rather as expressions of wide-spread opposition in Latin America and the rest of the world to these U.S. policies. As a U.S. citizen I share these opinions.
When I moved to Minnesota at age 30 in 1970, I had no knowledge of the U.S.-Dakota War of 1862 or the execution by hanging of some of the Indian leaders of that war. I had not grown up in the State and had not been exposed to its history, and although I had majored in history in college and had studied U.S. history, the War was not covered.
By the time I went to church on October 7, 2012, I was aware that during the U.S. Civil War there had been a short war with the Indians in Minnesota and that subsequently some of the Indian leaders were hanged in Mankato, Minnesota. That was the sum total of my knowledge of these events.
The moving worship service that day at Minneapolis’ Westminster Presbyterian Church was devoted to remembering that War and its aftermath, especially its impact on the Dakota people. The beautiful Indian music and the sermons by Westminster’s Senior Minister, Rev. Dr. Timothy Hart-Andersen, and by Jim Bear Jacobs made me realize that the War and the executions of the Indian leaders were important events that had lasting effects to this day at least upon the Dakota people and Native Americans more generally.
I immediately wanted to share this moving and beautiful worship service with others by writing a blog post about it. I soon realized that there was so much to say about the service itself that I would have to break it up into three posts. I also realized that I needed to know more about the War and about the commemoration this year of the 150th anniversary of the War. This lead to my researching and writing separate posts on these subjects and another about the contemporaneous reaction to the War by my second great-grandfather, Rev. Charles E. Brown.
The additional research turned up the September 1862 exhortation by Minnesota Governor Alexander Ramsey for “extermination” of the Dakota Indians. The same disgusting clamor also was made that year by U.S. General John Pope, who was in charge of ending the uprising. Pope said his purpose was “to utterly exterminate the Sioux [Dakota]. They are to be treated as maniacs and wild beasts.” The next year the federal government offered a bounty of $25 per scalp for every Dakota Indian found in Minnesota.
The evident anger and fear of the white settlers perhaps are akin to that experienced by the American people after the attacks of September 11, 2001. Nevertheless, as noted in a prior post, these public incitements, if made today, would constitute one form of the crime of genocide under international law.
The impact of the War on Native Americans is only one of the many ways in which what has become the dominant culture of the U.S. has denigrated Native Americans. The result is high incidences of public school drop-outs, alcoholism and suicide among Native Americans. All of this reminded me of the testimony in the Minneapolis school desegregation case by a Native American educator who said he was a “well-balanced schizophrenic,” i.e., he had one foot in Native culture and the other in the dominant culture.
Another insight into Native culture was provided by my recent reading of Louise Erdrich’s The Round House, which was awarded the 2012 National Book Prize for fiction. One of the central events in the novel is the violent rape of a Native woman by a white man on an Indian reservation in North Dakota in 1988, and the resulting legal problem as to whether the federal or Native American courts had jurisdiction to investigate and prosecute the crime.
In an Afterword, Erdrich, who lives in Minneapolis not far from my home, cites a 2009 Amnesty International report that points out that 1 in 3 Native women will be raped in her lifetime, that 86% of such rapes and sexual assaults are by non-Native men and that few are ever prosecuted.
The novel also discusses something I never learned in law school or in 35 years of practicing law. In Johnson v. McIntosh, 21 U.S. 543 (1823), the U.S. Supreme Court, in an opinion by Chief Justice John Marshall, stated that radical title to U.S. land was obtained by European powers upon their “discovery” of the land and that the U.S. government inherited such title upon the adoption of the Declaration of Independence in 1776. In this context, “tribes of Indians inhabiting this country were fierce savages.”
Two other U.S. Supreme Court cases were also mentioned in the novel as bearing on the jurisdictional issue presented by the fictional rape. In Worcester v. Georgia, 31 U.S. 515 (1832), Chief Justice John Marshall for the Court decided that the federal government had the sole right of dealing with the Indian nations in North America. Nearly 1.5 centuries later the Supreme Court in Oliphant v. Suquamish Indian Tribe, 435 U.S. 191 (1978), determined that Indian tribal courts did not have inherent criminal jurisdiction to try and to punish non-Indians and hence may not assume such jurisdiction unless specifically authorized to do so by Congress.
This research, thinking and writing prompted further reflection on the subject of memory and the October 7thScripture—Numbers 15: 37-41:
“The Lord said to Moses: Speak to the Israelites, and tell them to make fringes on the corners of their garments throughout their generations and to put a blue cord on the fringe at each corner. You have the fringe so that, when you see it, you will remember all the commandments of the Lord and do them, and not follow the lust of your own heart and your own eyes. So you shall remember and do all my commandments, and you shall be holy to your God. I am the Lord your God, who brought you out of the land of Egypt, to be your God: I am the Lord your God.”
God understands that we humans are forgetful and that individuals and especially groups of people need reminders of important things. Indeed, constant, physical reminders like fringes on the corners of your garments are useful because of our forgetfulness and our sinfulness. Similarly many Christians wear necklaces and pins with crosses for the same reason and to proclaim that they are Christians.
Such practices and the re-telling of important stories also help educate the omnipresent newcomers to the faith or the history. They help to keep the faith or history alive. That certainly happened at the October 7th worship service and at the Minnesota History Center’s exhibit about the War and the other events to commemorate the 150th anniversary of the War.
For the same reasons the various ways in which Salvadoran Archbishop Oscar Romero is remembered are important. So too the Holocaust museums in Washington, D.C. and around the world help us remember the horrors of the Nazi persecution of the Jews.
At the same time, my reaction to the October 7th Westminster worship service suggests another phenomenon. Memory can be asymmetrical. Most white Anglo-Saxons like myself have or had no memory or understanding of the U.S.-Dakota War. For the Dakota people and Native Americans generally, on the other hand, the War and the executions of the Dakota 38 is an ever-present, painful memory. Thus, this worship service and the events commemorating the War are especially important ways of trying to break through the ignorance of the dominant culture.
My reactions to this worship service also help me understand that the third-part of the Westminster worship service—Responding to the Word—does not end when you leave the sanctuary after the service. It should continue in how you live your life and how you continue to think about and probe the meaning of the Word that day. My contemplation of this worship service and the Word will continue beyond this posting.
 A recent article discussed this asymmetrical phenomenon in the context of an individual’s new love for another person. It said that human beings are prone to “hedonic adaptation, a measurable and innate capacity to become habituated or inured to most life changes” and that “[h]edonic adaptation is most likely when positive experiences are involved . . . . We’re inclined–psychologically and physiologically–to take positive experiences for granted.”
The history of refugee and asylum law, in my opinion, may be divided into two major periods: (a) the pre-modern era before the adoption of the Universal Declaration of Human Rights in 1948 and (b) the modern era starting with that 1948 adoption. There are four major points from this earlier period that have impressed me.
First, there have been instances when individual states granted protection or asylum to people of another state, but the granting of such protection was always within the discretion or grace of the potential protecting state. Whether or not this was done was influenced by a multitude of circumstances. Correspondingly the individual fleeing his or her own country had no legal right to claim protection from another state. An interesting example of this type of asylum happened in 615 CE, when Mohammad requested his cousin and other followers to leave Mecca and seek refuge in Abyssinia or Ethiopia to escape persecution by Mecca’s leading tribe. This is known as the First Hijra (Migration) of Muslims. At the time, the King of Abyssinia was a Christian and known for his justice and respect for human beings. Responding to a letter from Mohammad, the King said he understood that Mohammad respected Jesus and, therefore, granted asylum to the Muslims.
Second, as we have just seen, religious belief sometimes has motivated a government to grant asylum in this earlier period. In addition, religious bodies and individuals often call upon their members and fellow believers to be hospitable to outsiders such as those fleeing persecution. In Judaism and Christianity, for example, there are numerous Biblical texts to this effect. In the Hebrew Bible, the people are told, “Do no mistreat an alien or oppress him for you were aliens in Egypt.” (Exodus 222:21.) Similarly, “You are to have the same law for the alien and for the native born.” (Leviticus 24:22.) In the New Testament, Jesus when asked what the greatest commandment was, said, “Love the Lord your God with all you heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself.” (Matthew 22:37-39.) Similarly Arabic traditions and customs have served as a solid foundation for protecting human beings and preserving their dignity. These include “istijara” (plea for protection), “ijara” (granting protection) and “iwaa” (sheltering). The Islamic Shari’a further consolidated the humanitarian principles of brotherhood, equality and tolerance among human beings. Relieving suffering and assisting, sheltering, and granting safety to the needy, even enemies, are an integral part of Islamic Shari’a. In fact, Islamic Shari’a addressed the issue of asylum explicitly and in detail, and guaranteed safety, dignity and care for the “musta’men” (asylum-seeker). Moreover, the return, or refoulement, of the “musta’men” was prohibited by virtue of Shari’a.
Third, after World War I, the Covenant of the League of Nations did not have any explicit provision regarding refugees. The closest it came was its Article 25, which states, “The Members of the League agree to encourage and promote the establishment and co-operation of duly authorised [sic] voluntary national Red Cross organisations [sic] having as purposes the improvement of health, the prevention of disease and the mitigation of suffering throughout the world.” There also were various treaties regarding refugees in the 1920s and 1930s, but they did not grant legal rights to asylum.Fourth, German persecution of the Jews in the 1930s showed the weaknesses of this discretionary approach to asylum. In 1933 the Nazis took over control of the German government and fired Jews from the civil service and sponsored boycotts of Jewish-owned businesses. Germany also started an official encouragement of German Jewish emigration, and in September 1935 Germany’s Nuremberg Laws cancelled German citizenship for Jews. By the end of 1937 450,000 German Jews had left the country. In March of 1938 German annexed Austria (das Anschluss) and thereby brought the 200,000 Austrian Jews under German laws, including the Nuremberg Laws.
Several days later U.S. President Franklin D. Roosevelt decided to call an international conference to facilitate the emigration of Jews from Germany and Austria and to establish an international organization to work towards an overall solution to this problem. That July the conference was held in Evian, France. Thirty-two countries attended and expressed sympathy for the refugees. With one exception, however, no country agreed to take additional Jewish refugees. The exception was the Dominican Republic, and it did so because its dictator, Trujillo, wanted more white people in his country. The Conference also created the Intergovernmental Committee on Refugees to “approach the governments of the countries of refuge with a view to developing opportunities for permanent settlement.” It also was to seek German cooperation in establishing “conditions of orderly emigration.” This Committee, however, never received the necessary authority or support from its members and, therefore, failed to accomplish anything. After the conference, Hitler said, “It is a shameful spectacle to see how the whole democratic world is oozing sympathy for the poor tormented Jewish people, but remains hard hearted and obdurate when it comes to helping them . . . .” Moreover, the failure of the Conference to do anything about the German Jews was seen as an encouragement for Germany’s increasing persecution of the Jews, including Kristallnachtin October 1938 and the Holocaust itself through the end of World War II in 1945.
 I have not studied what I can the pre-modern era in great depth and especially invite comments and critiques of this analysis.
 Religious beliefs motivated most, if not all, of those people and congregations that were involved in the Sanctuary Movement in the 1980’s to provide safe space to Salvadorans and Guatemalans fleeing their civil wars. See Post: The Sanctuary Movement Case (May 22, 2011).