Clarion: Journal of Spirituality and Justice

The First Christmas and the Palestinians - Ron Dart

T.S. Eliot began the 6^th of his Advent-Christmas-Epiphany Ariel poems “The Cultivation of Christmas Trees” in an apt and poignant manner.  

    There are several attitudes towards Christmas,

    Some of which we may disregard:

    The social, the torpid, the patently commercial,

    The rowdy (the pubs being open to midnight),

     And the childish—which is not that of the child

The birth of the child, of course, was none of the above, so accurately depicted by Eliot. The actual birth was about the uncertain Joseph-Mary having to leave their home in Nazareth, being ignored in their hour of birthing need in Bethlehem, larger political powers seemingly driving them to places of loneliness---they must have wondered as did the Magi in Eliot’s “Journey of the Magi” that indeed it was a cold coming, a hard coming and was it all folly? And where was God in all this, God actually with them in the form of a vulnerable child (never easy to see when much seems to contradict and oppose such a read of a lived historic moment).

It would have been a matter of months (perhaps under 2 years) that Herod sent his death squads to slaughter many innocent children, Joseph-Mary and Jesus refugees, flight to Egypt and the Jewish community there a temporary home for a few years. Such is, in brief, the tale of the Jewish Jesus born from the Jewish context, the Biblical Jewish tale central to the Western Tradition and ethos, a chosen people, a people offered land, a people near and dear to a significant segment of the Christian Tradition. But, where in this tale are the Muslim and Christian Palestinians?

We have witnessed a barbaric and aggressive Jewish assault on the Palestinians in Gaza since October 2023. The extreme right-of-centre Israeli state has brutally, even though judged as engaging in genocide and violating international law, ignored basic human rights and savaged the Palestinians in Gaza (the West Bank has also felt the impact of this). The right-of-centre Jewish Orthodox Zealots and Christian Zionists have cheered on such a war against a people, and Western leaders have done little to halt the carnage. And, there was the 1^st Christmas--yes, the slaughter of the innocents (many more done by the Jewish state than ever done by the Roman military) and Mary-Joseph-Jesus refugees (rather minor when compared to the multitude of Palestinian refugees).

What will be the long-term ripple effect for politics in the Middle East and Palestinian children who have seen families killed, homes destroyed, hospitals, and educational structures obliterated? How will Muslim states (pro-contra West) view the virtual apathy of Israel in this war? And there was the 1^st Christmas, many faithfully and religiously remember these days, some as Eliot noted, missing the deeper meaning. But what is the relationship between what the Palestinians are living through (much more gruesome and sustained, Jewish death squads creating hovels, slaughtering many innocents) and the 1^st Christmas? To isolate the latter from the reality of the former is to misread the meaning of the contemporary reality in Israel today and its war, genocide, and refugee-making machine on the Muslim and Christian Palestinians on this Christmas season. It might be of some worth to read Eliot’s “The Triumphal March,” the 5^th in the Ariel poems, to get a sense of how such a drama plays itself out in the affluent and insulated West to get a sense of the tragedy the West and Israel are facilitating and inflicting on the Palestinians and the unwary implications of it

Fiat Lux

Ron Dart     

The Challenge of Mary - Katherine Murray

She did not cry, ‘I cannot. I am not worthy,’
Nor, ‘I have not the strength.’
She did not submit with gritted teeth,
            raging, coerced.
Bravest of all humans,
            consent illumined her.

-Excerpt from Poem: Denise Levertov’s “Annunciation”

It is the second week of Advent, and my attention is turned to Mary and, more specifically, Mary’s fiat, “Be it done onto me according to Your will.”  Mary's response to the angel Gabriel’s message that God has chosen her to birth God’s own son is to surrender with a clear ‘yes.'  She self-empties her own will - kenosis - so that God’s will can be done.  Kenosis is a Greek term meaning “self-emptying,” used by the apostle Paul in Philippians 2:6-11 to help us understand the life of Jesus, Mary’s son.  Mary’s “consent to open her sealed body to the presence of the infinite” is her kenotic act.^[1] And her choice has cosmic significance.^[2]

For half of my life, I was in a protestant, fundamentalist Christian tradition that acknowledged Mary only once a year, at Christmastime, as Jesus’s mother, when we would read the Luke nativity story.  That is all I really understood about Mary.  But in the last decade and a half, I became more intentional to explore the wider Christian tradition and I also became more deeply contemplative in my spirituality.  Curiously, both these movements brought me closer to Mary, who has come to inspire me and teach me, but mostly, challenge me.

Luke writes that Mary pondered the words of the angel (1:29). I ponder Mary’s kenotic choice.  Mary has agency and so is free to decline to be impregnated by the Spirit with Jesus.  But, incredibly, she renounces her own will and power^[3] to be the mother of God-in-flesh. The emptying of her will results in her being filled with God.  Through Mary, it is shown that “barrenness is the condition of fruitfulness.”^[4]  The fruitfulness of Mary’s fiat is that she participates in God becoming flesh - “for in the union of God and humanity, it is Mary who imparts the humanity.”^[5]  Her consent opens up a way for the beginning of a new creation^[6] and “preserves the mystery of life, the power opposed to death.”^[7]  Mary participates in the redemptive mission of God.^[8]   She “becomes a sign of grace, the sign of what is truly salvific and healing: the ready openness that submits itself to God’s will.”^[9] I stand amazed.

Mary’s kenotic act offers me a window through which to see and understand part of the mystery of God.  It is imitative of her own son Jesus before he has even revealed it to the world.^[10]  Jesus, through both his teaching and how he lived his life, would reveal kenosis as God’s way of being.  He would teach in the Sermon on the Mount that, ‘Blessed are the poor in Spirit for theirs is the kingdom of heaven’ (Matthew 5:3). Rather than be full of ourselves, we are to be emptied of egotism, void of willfulness to experience God’s reign.^[11] Jesus taught that true power and greatness is not in dominating and oppressing others but by serving all (Matthew 20:25-26).  He revealed that “equality with God is not through getting but through giving until he was empty.”^[12]

Jesus lived his life doing only what he saw his Father God doing, saying only what he heard his Father God speak (John 5:19, 12:49). He gave himself so completely to this way of being that he consented to suffering and being killed when, in the garden of Gethsemane, he surrendered to God’s will being done and not his own (Luke 22:42).  Kenosis is the framework that unifies the entire life of Christ.^[13]

In that framework, Jesus revealed that God’s will is done on the earth through the surrender of human will.  Kenosis is a revelation of God’s nature.^[14]  It is in this way that Mary participates in revealing part of the divine mystery.

If we widen the lens on kenosis in scripture, we also see God self-emptying at creation. That is, in creating humanity with the freedom to choose, God made space for humans to choose God’s will or reject it.^[15]  It is the “lamb slain at the foundation of the world” (Revelation 13:8).^[16] Kenosis is present at creation. This is what gives Mary her agency.

We see in God at creation, in Mary’s consent to God, and in Jesus’s full life, that the divine way of reigning is through self-emptying and self-giving.^[17] God’s victory is through humility.^[18]

From what we read about Mary in the gospels, she does not renounce her fiat. Mary continues to surrender to God’s will being done even when Joseph is about to divorce her, when she has to flee to Egypt to protect Jesus from a genocidal king, and when she fears Jesus lost though he is teaching in the temple.  Mary continues in this way as she watches her son live out a unique destiny that sees him misunderstood, rejected, betrayed, tortured, and condemned as a blasphemer and put to death.^[19]  She continues to self-empty, to live a life of ongoing surrender to God, and in this way, too, is like her son.

In Mary and in Jesus, we see that God has chosen human partners who can bridge heaven and earth. That is, when we renounce our human will so that God’s will is done, it opens up a way for God’s love and presence to be manifested in the world.^[20] Sarah Jane Boss describes it this way, “It is because one woman (Mary) did this thing once, decisively, that…Christians have confidence that human beings can mediate the divine presence to the rest of creation.”^[21]

Mary opens up a unique window into the divine mystery, helps us see God more clearly, and to understand how God is at work in the world. Francesca Murphy, writing on the Mariology of Hans Urs von Balthasar, captures it this way, “What it means to be Christian in relation to God is articulated in Mary.”^[22]  In Mary I see that when we renounce our will to do God’s will we are imaging God, we are being like God - for this is God’s nature as revealed at creation and in Jesus.^[23] This is no doormat posture! We renounce our own self-will and the power we have to make room for the all-powerful.  It is for me a humbling truth.

When I consider the landscape of the world at present and observe horror in the Middle East, rising hate, racism, and violence, a movement to autocratic government and militarism, climate crises, economic hardship, and relationships in need of reconciliation - I ache for God’s loving will to be done upon the earth. When I consider Mary’s life, I see that my consent to God opens up a way for that to happen. Mary shows me what is possible when a human being consents to God’s will and renounces their own will and power. She points me to the way to experience the fullness of God in the here and now.  Mary challenges me to do the same.

---

Endnotes

Twelve Principles to Urge Muslims to Engage Christians in Dialogue - Safi Kaskas

Engaging in interfaith dialogue between Muslims and Christians is essential for fostering mutual understanding, respect, and peaceful coexistence. Below are twelve principles to encourage such engagement, supported by both Islamic and Christian perspectives.

1. Embracing True Faith

Principle: Muslim-Christian cooperation is a way of being truly Muslim and truly Christian.

Islamic Perspective: A Muslim is someone who strives to live peacefully, both within and outside their community. The Qur’an teaches:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ (Believers, enter all together into peace, and do not follow the steps of Satan; he is clearly your enemy. - Qur'an 2:208)

Prophetic Tradition: "A Muslim is the one from whose tongue and hand people are safe." (Hadith in Bukhari and Muslim)

Christian Perspective: The Beatitudes teach that “God blesses those who work for peace, for they will be called the children of God” (Matthew 5:9). Kingdom people are called to be peacemakers who “plant seeds of peace and reap a harvest of righteousness” (James 3:18, NLT).

2. Bridge-Building as a Religious Calling

Principle: Bridge-building is an important dimension of our religious calling.

Islamic Perspective: ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ (Call people to the path of your Lord with wisdom and good advice and argue with them most courteously. - Qur'an 16:125)

Christian Perspective: Engaging in respectful and wise dialogue aligns with the Christian value of loving one's neighbor.

3. Acknowledging Diversity and Pluralism

Principle: Recognizing that God wills a world with diverse religions, including Islam and Christianity.

Islamic Perspective: إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (Those who believe, and those who are Jews, Christians, and Sabeans—whoever believes in God and the Last Day and does righteous deeds—will have their reward from their Lord, and they will not fear, nor will they grieve. - Qur'an 2:62)

Christian Perspective: Christians are called to respect and acknowledge the existence of other faiths, fostering a world where different religious traditions coexist peacefully.

4. Building Micro and Macro Bridges

Principle: Trusting in a God of love and compassion, we aim to build both individual (micro) and communal (macro) bridges.

Islamic Perspective: Building personal relationships and community connections reflects the prophetic model of compassion and community.

Christian Perspective: Jesus’ teachings emphasize love and compassion, which are foundational for building strong individual and communal bonds.

5. Beyond Dialogue: Interfaith Cooperation

Principle: Engaging in interfaith cooperation, which includes service projects, meals, book clubs, and public advocacy.

Islamic Perspective: Cooperation in good works is emphasized in Islamic teachings.

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ (Help one another in acts of righteousness and piety, but do not help one another in sin and transgression. - Qur'an 5:2)

Christian Perspective: Engaging in shared activities and advocating for common causes aligns with the Christian call to love and serve others.

"I give you a new commandment: love one another. Just as I have loved you, you must also love one another." (John 13:34)

"Anyone who wants to be first must be the very last, and the servant of all." (Mark 9:35)

6. Dialogue for a Better World

Principle: Dialogue is part of a larger hope for a better world, focusing on core religious beliefs and societal issues.

Islamic Perspective: Dialogue promotes understanding and peace, which are core values in Islam.

Christian Perspective: Engaging in meaningful dialogue helps build a more just and compassionate world.

"In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven." (Matthew 5:16, NIV)

7. Dialogue Over Debate

Principle: Emphasizing dialogue over debate, fostering mutual respect, intellectual humility, openness, and active listening.

Islamic Perspective: يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ (People, We created you from a male and a female and made you nations and tribes so that you may know one another. The best among you in the sight of God is the one who is most mindful of God. - Qur'an 49:13)

Christian Perspective: True dialogue seeks understanding and commonality rather than merely winning an argument.

"My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry." (James 1:19, NIV)

8. Avoiding the Idolatry of Rightness

Principle: Avoiding an obsession with being right, recognizing that Truth is greater than any individual’s understanding.

Islamic Perspective: Truth (with a capital T) is another name for God, and our understanding is always limited.

Christian Perspective: Humility in seeking Truth is a key Christian value, acknowledging that God's wisdom surpasses human understanding.

9. Commitment to Peace

Principle: Actively promoting peace and reconciliation in all interactions.

Islamic Perspective: وَالصُّلْحُ خَيْرٌ (And reconciliation is best. - Qur'an 4:128)

Christian Perspective: "Blessed are the peacemakers, for they will be called children of God." (Matthew 5:9)

10. Educational Exchange

Principle: Encouraging mutual learning about each other's religious traditions and cultures.

Islamic Perspective: The pursuit of knowledge is highly valued in Islam.

Christian Perspective: Learning about and understanding others is a form of loving one's neighbor.

11. Social Justice

Principle: Collaborating on issues of social justice to address common challenges.

Islamic Perspective: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ (Indeed, God commands justice and good conduct. - Qur'an 16:90)

Christian Perspective: "But let justice roll on like a river, righteousness like a never-failing stream!" (Amos 5:24)

12. Environmental Stewardship

Principle: Working together to protect and sustain the environment.

Islamic Perspective: إِنَّا جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ (Indeed, We have made you successors upon the earth. - Qur'an 35:39)

Christian Perspective: "The earth is the Lord's, and everything in it." (Psalm 24:1)

Conclusion

These principles provide a foundation for Muslims and Christians to engage in meaningful dialogue and cooperation. By embracing these values, we can work together to build a more harmonious, understanding, and compassionate world. Through continuous dialogue, cooperation, and mutual respect, we can contribute to a better future for all.

Warrior of God - Poem by Syed M Shah

WARRIOR OF GOD
Syed M Shah

The glint of the sun;

Warms the soul.

From the cold draft;

That seeps thru pores;

From the darkened hills.

A black tide of struggle;

Lingering like a plague;

From crest to crest;

Seen by eyes of this world;

As an undefeatable enemy

"Easy boy", I speak to the heart;

As it purrs with slight fear.

"One last ride I promise";

A known lie that travels like Soothness;

Serenity within a world of disturbance.

Like a fish in deep water;

Smooth below the violent surface.

We ride together Heart, Soul, and Body.

Oh how often we have rode this ride!

1000 and 1 times we led this charge...

That battered armor still holds strong,

That splintered lance still is sharp,

That wounded spirit still is alive,

That dejected heart still holds hope,

This world of unbelief still holds this believer...

The warmth of God's Hand;

Takes the last of doubt.

And you stand - light upon light;

From head to toe facing Darkness.

 

Syed M Shah

T.S. Eliot's Ariel Poems for Advent - Six Reflections - Ron Dart

T.S. Eliot's Ariel Poems for Advent - Six Reflections