Religious Cooperation on this Side of the Atlantic

Attacks on minority religions in America are on the rise.

There have been several mosque burnings in recent months, and hundreds of tombstones have been vandalized in Jewish cemeteries in the last couple of weeks. More than a hundred synagogues have received bomb threats since the start of the year although, thankfully, there have been no bombs. These may be the acts of just a few individuals, but America’s religious communities have come out in force to support each other.

American believers of all stripes have mobilized to support targeted religions. Christians from a variety of denominations have organized and attended rallies for religious freedom, especially in support of the freedom to worship the divine as one sees fit. Catholics, Methodists, Lutherans and Baptists, along with Hindus, Muslims and Jews -- the list could go on -- have participated, and their leaders made speeches calling for acceptance of all religions.

The Rev. Cody Sanders wrote in this month’s Baptist News Global, “If we don’t act now in solidarity with our Muslim siblings, we’ve got no legitimate reason to claim we are followers of Jesus.”

Within this large umbrella of interfaith support of our country’s smaller religions is these religions’ support of each other. As their communities and institutions have been attacked, Jews and Muslims have been supporting each other and working together.

When a mosque was burned in Victoria, Texas, Jews opened their synagogue to the Muslims as a worship space. When another was burned in Tampa, Fla., local Jews contributed extensively to the fund for replacing it.

In both Philadelphia and St. Louis, where hundreds of Jewish tombstones were knocked over by vandals, Muslims organized to help the Jewish community restore the cemeteries. As bomb threats against Jewish community centers have increased, Muslim organizations have been quick to condemn such threatening actions, as have representatives of Christianity and other religions.

These supportive activities are not just one-off events, but parallel a growing movement within each religion here in the USA to participate in activities that improve understanding and friendship with each other. In some communities, Jews have attended Muslim Friday prayers while, in others, Muslims have attended synagogue services. Elsewhere, there have been “teach-ins,” where Jews and Muslims learn about each other’s religious beliefs and practices, seeking to understand the differences and identify aspects of their commonalities -- including important moments of shared history.

This is what the USA’s legal emphasis on religious freedom means. It means that our nation is one of the few places in the world where the country and its government provide members of all faiths (and no faith) the freedom to worship and believe as they see fit. It allows for interreligion cooperation and friendship. Rather than elevating one religion over another, the government allows room for all and for all to work together (or not) as they wish. While short-term political surges may temporarily privilege one religious movement, these are always tempered by our legal and constitutional foundation.

The steps American Muslims and Jews have taken toward cooperation are only beginning to take fruit, but they provide hope in light of the ongoing religious problems in the Middle East, especially the Israeli-Palestinian conflict. There, politics and political advantage have overshadowed religious discussion, cooperation and freedom.

In part, this is because in all countries involved, the government supports one religion over the other and, often, the religion becomes a weapon in each government’s arsenal. The arguments, violence and sometimes military conflict largely prevent the development of religious tolerance, understanding and cooperation, which could lead ultimately to peace.

Moreover, the cooperation of the two religions in the USA is reminiscent of Jewish-Muslim cooperation during Muhammad’s time. Jews were citizens of Medina when that town decided to invite Muhammad to govern them. And, although they did not convert to Islam as Muhammad hoped, Jews cooperated with his rule, and he remained respectful of them throughout his life. This should not be surprising since Islam believes in Judaism’s God.

It is only quite recently, in the upheavals of the 20th century that resulted in the establishment of the Jewish state of Israel, that Muslims of the Middle East came to hate Jews. Again, this has more to do with Israel’s occupying land formerly held by Muslims and still claimed by them than with religious differences.

In the end, although we should not read too much into recent cooperative and supportive activities between American Muslims and Jews, we should be proud that our country provides a place for such rapprochement. Perhaps members of the two religions will learn about each other in ways that might lead to positive developments elsewhere.

Muslims in America: Some Observations

One impetus for President Trump’s controversial ban on citizens from specific Middle Eastern countries is to reduce the number of Muslims entering the USA, as if Muslims in general were dangerous, rather than simply using the nation’s intelligence agencies to identify risky people and denying them entry. That impetus went unstated in the ban’s legal language but was widely bruited about last fall on the campaign trail. 

            This is rather too little, too late. The USA already counts many Muslims among its citizens, with Islam coming up on Judaism for the honor of being the nation’s second largest religion. While this sounds sizeable, in percentage terms it is not. Judaism stands at roughly 4 percent of Americans, while Islam is about 3 percent. Compared to the percentage of self-professed Christians, which a 2014 Pew survey puts at over 70 percent, this is rather small. But, like Judaism, Islam is here to stay.

            Muslims have been in America since Muslim slaves came with the Spanish in the 16th century. During America’s Civil War in the mid-19th century, Muslims served in the North’s army; one became a captain in the Illinois Infantry while another, Hajji Ali, was in charge of its Camel Military Corps in what is now Arizona. And, their numbers have increased gradually over the decades, with the biggest increase since World War II.

            This last observation is significant, for it means that Muslims did not enter during the largest period of immigration in USA history, from the 1880s to the late 1920s. Millions of immigrants entered America during this time, most from Europe. Until that time, America had been largely Protestant, but now large numbers of Catholics and Jews came to the country. Indeed, this is when Judaism become the nation’s second largest religion.

            Judaism’s adjustment to American society can be instructive for understanding the changes American Islam is presently undergoing. In the early 20th century, newly arrived Jews found the USA quite different from Europe. And, this required changes to the practices they had followed.

            Religions give (at least) two kinds of instructions to their adherents: how to worship and relate to the divine, and how to relate to the people and society in which their adherents live.

            While worship rules are internal to the religion and tend to remain fairly stable, rules about relating to society change as that society changes. If a religion moves from a totalitarian society to a democratic society, for example, or from a tolerant to an intolerant one, it will, by necessity, change the way it relates to the new society.

            But, how does a religion know when the changes are OK? Do they fit with the centuries and/or millennia of religious tradition? Those decisions are made by trained religious leaders.

            In Judaism, rabbis are the leaders authorized to make such decisions. At first, rabbis came from Europe along with their congregants. They were used to European ways of doing things rather than American ways. Change, therefore, was slow.

            But, the pace of adjustment picked up when Judaism created seminaries -- graduate-level educational schools to transform young Americans into American rabbis to lead the American Jewish community. Within a generation, American Judaism was led by rabbis who understood America because they were American, not transplanted Europeans. These rabbis reshaped the character of Judaism’s social relations to help the religion and its members fit into American society.

            Islam in America is at a similar stage right now. Immigration has increased the American Muslim population and the number of mosques. And, some trained Islamic leaders, “imams,” have arrived. Many mosques are led by devoted and dedicated lay people.

            In the past few years, the Islamic community has begun to organize seminaries for training young American Muslims as religious leaders. But, it is a slow process. Nationally, about half a dozen seminaries have programs, but none are yet fully accredited by the USA’s higher education accrediting bodies. Hartford Seminary -- a multifaith institution -- has an accredited Muslim chaplaincy degree, but even that falls short of a complete training for Muslim religious leadership.

            In the end, while American Muslims have lived here for generations, Islam, as a religious organization, is still in its early stages. The foundation of seminaries is a solid start and, within a few years, they will begin graduating American native imams. That will be a milestone in the advancement of our country’s religious liberty.

Wanted: An American Islam

We readily speak of “American Christianity” and “American Judaism” and are even wrapping our minds around the notion of “American Buddhism,” particularly on the West Coast. So why does the notion of “American Islam” strike us as strange?

Part of the reason, of course, stems from 9/11 and the events and politics following in its wake. But as the fourth (or is it now the third?) largest religion in the United States, it should be more settled than that. More than 3 million Americans believe in Islam, about the same number as American adherents of Buddhism, and only a million or two less than Judaism. So why does Islam not yet seem settled? Perhaps because it is only beginning to develop as an American religion.

Living in a land of immigrants, Americans have always had a back-and-forth relationship with religious centers abroad. At America’s founding, European Christian churches supported their followers by sending missionaries and preachers to lead them. But many of our earliest institutions of higher education were founded to educate the clergy: Harvard, Yale, Princeton, St. Mary’s in Baltimore, and William and Mary. Americans wanted their own religious leaders, so Catholic and protestant churches opened colleges and seminaries to supply them.

America’s Christians wanted more than trained clergy; they also wanted their lay people to know the details of their religion and to practice it. Toward this end, the churches invested in education and founded primary and secondary schools. Since there was little state-sponsored education in America prior to the 20th century, these schools often provided the only education available.

When Jews began settling in America in large numbers, they followed the same pattern. After drawing upon foreign-trained rabbis for a century or so, Jewish synagogues joined together to found Hebrew Union College in Cincinnati in 1875 for training rabbis. Other Jewish seminaries and yeshivas were created in the ensuing decades. At the same time, Jewish high schools and educational programs sprang up across the U.S. in areas of Jewish settlement.

At the start of the 20th century, Buddhism followed a similar pattern. Asian-trained monks had come to the United States during the 19th century, along with the waves of Asian immigration. After 1900, some founded sanghas (Buddhist monasteries) here and started to train others, Buddhists of both Asian and European ancestry, in the monastic form of leadership common in Buddhism. Buddhist schools also became widespread, especially on the West Coast, to educate Buddhist youth.

How is Islam doing in its Americanization process? It has gotten a good start, but has not moved very far along yet. While Muslim primary and secondary schools have arisen in regions with larger numbers of immigrants, only one or two institutions of higher education have developed, such as Zaytuna College.

However, there are no seminaries dedicated to the education of imams for mosque leadership. Muslim communities either bring in foreign-trained imams or follow dedicated lay leaders. That means there are no American institutions where Muslims can gain the education and training they need to lead a mosque and its congregation.

Religions always reshape themselves to fit into the nation in which they are practiced. When Judaism entered England in the late 1600s, for example, one of the first things it did was create the post of Chief Rabbi, imitating Anglicanism’s Archbishop of Canterbury.

Religious reshaping does not come overnight; it comes from a process of debate and discussion by religious authorities. Muslim seminaries would provide a location for that discussion by religious clergy who understand America’s social dynamics and can think about how Islam fits into them. And, more importantly, those clergy can then train others.

The lack of Islamic seminaries in the U.S. means there are no training programs through which an American Islam can be formed and passed on. American Muslims recognize this need and have begun taking steps to address it. In Connecticut, Muslims have worked with Hartford Seminary (Christian) to establish the first certified training program for Muslim chaplains to supply the requirements of the military and hospitals. At Claremont University, a master’s degree has been established to train Muslim educators and other community workers.

What America needs, however, is a full-fledged Islamic seminary (or two) so that our Muslim citizens can have their religious necessities and practices met by Americans who have been trained here -- just like America’s other larger religions.

Thanks to the University of Wyoming's Seth Ward for providing background for this essay. Read some of his remarks at http://drsethward.wordpress.com/2013/04/21/on-teaching-islam-in-the-united-states/.