FEATURE . Psalm 23

BOB ABERNETHY, anchor: Many people know Rabbi Harold Kushner for his 1981 book WHEN BAD THINGS HAPPEN TO GOOD PEOPLE. Recently, Rabbi Kushner wrote a meditation on the 23rd Psalm called THE LORD IS MY SHEPHERD. Rabbi Kushner affirms that the 23rd Psalm answers the question, how do you live in a dangerous and unpredictable world?

Rabbi HAROLD KUSHNER: No matter how grievous a funeral was, no matter how tragic a memorial service was, if I just started to recite the familiar words of the twenty-third Psalm, “The Lord is my shepherd, I shall not want. He makes me to lie down in green pastures …” it tranquilized the congregation. It just made people feel calm.

Photo of cemetary Right after 9/11 — when everybody was asking me, “Where was God that Tuesday? How could God have let such a thing happen?” — the answer I found myself giving was, “God’s promise was never that life would be fair. God’s promise was, when it’s your turn to confront the unfairness of life, no matter how hard it is, you’ll be able to handle it, because He’ll be on your side. He will give you the strength you need to find your way through.”

Cantor Deborah Togut (B’nai Israel, Rockville, MD): [Chants Psalm twenty-three in Hebrew.]

Photo of open book KUSHNER: I was paraphrasing the twenty-third Psalm: “Though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.” The psalmist is not saying, “I will fear no evil because evil only happens to people who deserve it.” He’s saying, “This is a scary, out-of-control world, but it doesn’t scare me, because I know that God is on my side, not on the side of the hijacker. God is on my side, not on the side of the illness, or the accident, or the terrible thing that happened. And that’s enough to give me the confidence.” The twenty-third Psalm is the answer to the question, “How do you live in a dangerous, unpredictable, frightening world?”

I want to believe in a loving God. And when you see children dying, when you see innocent people suffering, and when you see young parents stricken with an illness, how can you believe in a God of love and compassion unless you are prepared to say, “Some things happen in the world that God does not want to happen.” God is good. Nature is not good. Nature is blind. Nature is amoral. Fire burns and bullets wound and falling rocks injure and disease germs infect everybody, whether you deserve it or not.

Photo of funeral I was inspired to write all of my books, starting with WHEN BAD THINGS HAPPEN TO GOOD PEOPLE, by the death of my son, who was 14 years old and was born with an incurable illness. I asked myself, how did my wife and I get through that? You would think that would shatter the faith of the average person. Where did we find the strength and the ability to raise him, to comfort him when he was sick and scared, and ultimately to lose him? And the only answer is, when we used up all of our own strength and love and faith, there really is a God, and he replenishes your love and your strength and your faith.

But people who have been hurt by life get stuck in “the valley of the shadow,” and they don’t know how to find their way out. And that’s the role of God. The role of God is not to explain and not to justify but to comfort, to find people when they are living in darkness, take them by the hand, and show them how to find their way into the sunlight again.

Photo of sunset Why do people let themselves get stuck? Sometimes, I think, they feel guilty that they’re still alive and somebody they love has died. Sometimes, I suspect, they’re afraid. They’re afraid if they ever permitted themselves to recover, then they would lose the person not only physically but emotionally as well. And as a rabbi, I would try to explain to them, “No, that’s not how it works. When you have loved somebody, they have entered so intimately into the fabric of your soul that neither death nor time can ever take them out. They are always with you.”

[Reading Psalm 23:] “Goodness and mercy shall follow me all the days of my life; and I shall dwell in the House of the Lord forever.”

Joan Nathan’s Jewish Holiday Cookbook

Tasty Apricot Chicken

Serves 6-8.

Two 3-1/2 pound broiling chickens, cut up into 8 pieces
Salt and pepper
1 clove garlic
1/2 pound apricot preserves
6 ounces Russian dressing
1 cup diced onion

1. Preheat the over to 350 degrees.

2. Season the chicken well with salt and pepper and rub with garlic.

3. Mix together the apricot preserves, Russian dressing, and onion. Pour over the chicken and bake in the oven about 50 minutes, or until golden brown.

Lokshen Kugel

Serves 4-6.

8 ounces broad noodles
4 large eggs, separated
1/4 pound (1 stick) unsalted butter, softened
1/2 pound cottage cheese
1/2 pint sour cream
1/2 cup sugar
1/4 cup graham cracker crumbs

1. Cook the noodles according to the directions on the package. Drain.

2. Preheat the over to 350 degrees.

3. Beat the egg whites until stiff peaks form. Combine the remaining ingredients, except the crumbs, and fold in the egg whites.

4. Transfer to a greased 1-quart round baking dish and sprinkle with graham cracker crumbs.

5. Bake 45 minutes, or until golden brown.

Honey-Orange Chicken

Serves 6-8.

2 eggs
2 teaspoons water
1 cup bread crumbs or matzah meal
1 teaspoon salt
1/8 teaspoon pepper
Two 3 pound fryers, cut up
1/2 cup vegetable oil
1 cup hot water
1/4 cup honey
1 cup orange juice
2 tablespoons grated fresh ginger or 3/4 teaspoon ground ginger, or to taste

1. Preheat the over to 325.

2. Beat the eggs with the 2 teaspoons of water in one bowl. In another bowl, mix the bread crumbs or matzah meal with the salt and pepper.

3. Dip the chicken in the egg mixture and then in the bread crumbs.

4. Heat the oil in a heavy skillet and brown the chicken on all sides. Drain on paper towels.

5. Combine 1 cup of hot water with the honey, orange juice, and ginger. Place the chicken in a casserole and cover with the mixture.

6. Cover and simmer in the oven for 45 minutes, basting occasionally. Serve with rice and tossed green salad.

Recipes from JOAN NATHAN’S JEWISH HOLIDAY COOKBOOK (Schocken Books, 2004).

Gang Priest

 

BOB ABERNETHY, anchor: Today, we have a special look at the gang world of Los Angeles, a place where violent death is common and hope, scarce — but not totally absent, thanks to a dedicated, savvy priest. Lucky Severson begins his report on the street with a gang member.

LUCKY SEVERSON: He goes by the name of Angel and he is in the process of trying to undo what he has done a good part of his life. Like most gang members or “gang bangers,” in addition to his life of street crime, Angel was a graffiti artist. We look at the scribble and see scribble. Angel sees something else.

(To Angel): Angel, what is the point of this?

ANGEL: For fame. See who can write the most. The more you see that name, the more respect and fame you get among them and their peers.

SEVERSON: So when a gang member does this and it is cool, it elevates his prestige?

ANGEL: His prestige. It shows how good he is. You know, he has style. All of these matter amongst them.

SEVERSON: Angel was one of them, until prison and now this effort at redemption. His real family was messed up and drugged out. His gang family took care of him, and he took care of them. Angel was no angel.

ANGEL: Wherever you have your friends, you stick together as tight as you can.

SEVERSON: But you take other kids’ lives?

ANGEL: Well, you have to before they take yours. What are you going to do? If someone is coming to your block and is going to shoot you, what are you going to do, let them shoot you down? Let them shoot your friends? It can’t go down that way. So, it’s sad that you have to die just for a stupid street.

SEVERSON: Robert is another homeboy — local slang for kids in a gang. Except for the eight years in prison for car-jackings and robbery, the gang was the only family he knew.

ROBERT: I joined a gang for a family. I never had one when I was growing up. I joined the gang for a family. That’s it.

SEVERSON: Now they have a new gang, which is also their employer: Homeboy Industries. They call their boss “G-dog” or “Father G” — also known as Father Greg Boyle, Jesuit priest of the poorest pastorate in Los Angeles.

Father Greg BoyleFather GREG BOYLE: I buried my first kid in 1988. I buried my 128th yesterday. There is a lethal absence of hope in a community like this. You get more kids planning their funerals than their futures. And what you hope to do, especially in a program like this, is to help them conjure up an image of what tomorrow will look like, because if you can’t see your future, you aren’t going to find your present very compelling. And that is a dangerous place to be.

SEVERSON: The surrounding neighborhood may not look dangerous. But of the 750 gang killings in Los Angeles over the past three years, many took place here, in broad daylight. Not a great place to grow up. And in the middle of it — Homeboy Industries, founded by Father Boyle and funded mostly by private contributions. Over the years, Homeboy has employed and found jobs for hundred of wasted gang members.

Father BOYLE: We get 1,000 folks a month. If they walk in, that’s hugely successful. It means they have taken this very important step, you know. It is like recovery, drug rehab. If you walk into a drug rehab, it doesn’t matter where you have been or how long you have been a drug addict: Welcome, this is really significant.

(To gang members): You guys taking care of business? What about school? What happened to school?

SEVERSON: And if they don’t cut it, he fires them. But those who stick around learn how to present themselves to a skeptical society, politely. And for the first time in their lives, they learn how to work. But it’s more than just work.

Father BOYLE: It is absolutely all religious. There is no kind of “Here’s the part that is spiritual, here’s the part that is God. Here is the part that speaks a spiritual message,” you know. It is far more important not to announce a message to the folks that come in here, but to become that message to the folks that come in here.

SEVERSON: Many come in, like Robert, regretting the body art they once thought was cool.

ROBERT: My first one was this, and it is gang related. Honestly, I do regret them. I wish I had none.

SEVERSON: It’s hard to get a job in a body that screams that you’re a gang banger. So Father Boyle brought in a doctor and bought a laser. There’s a waiting list to get tattoos removed. For Gloria, it’s a matter of erasing something she actually thought was fun.

GLORIA: Out on the street with my homeboys, they give me respect, I give them respect. It was just fun at the time.

SEVERSON: Gloria is not typical. Only one in 20 gang members is a girl. In this area, almost all are Latinos. Gloria’s home life was miserable. She was 16 when she joined a gang.

GLORIA: I could have lost my life a lot of times.

Tattoo removalSEVERSON: In what kind of situations?

GLORIA: Number one, almost all of them shootings. You can’t even tell what kind of car I had. It was just full of bullet holes. It was funny at that time and it was down, what we did. I think back now, just to think I could have lost my life. My son could have lost his mom. Yeah.

Father BOYLE: It is about kids who don’t care. The kids who are shooting are kids who don’t want to kill. They want to die.

JOE: They shot me four times in the head with a .38 slug.

SEVERSON: Joe was shot after he retaliated for the drive-by killing of his five-year-old son.

JOE: I wasn’t into drugs. I was more into gangs. That was my drug. That was my addiction. It gave me a sense of power. It gave me control, respect, even though I had all those terms twisted. I didn’t know what the definition of “respect” was, except for fear. That’s what I thought it was.

SEVERSON: Withdrawing from gang life is similar to recovering from an addiction. It’s never-ending.

ANGEL: It never leaves. Because there’s still people that still know me. I still have enemies at this stage. It always follows you, you know. Anything in your life follows you.

SEVERSON: It followed fellow homeboy Miguel Gomez, who was shot and killed in June removing graffiti.

ANGEL: It is not as fun as it used to be. We are not as at ease as we used to be. Now we are more, I mean, a little bit leery.

Father BOYLE: These are human beings who deserve a chance. Not even a second chance, you know. Who gave them their first one, you know? And that is what this place stands for.

SEVERSON: Police said the shooting was an old vendetta not related to Homeboy, and so the project moves on.

Father BOYLE: It is heartache and hilarity all in the same day, you know, and you’re fully engaged in the lives of people and it is eternally interesting and it’s heart soaring as you watch people possess who they are. It couldn’t be better.

SEVERSON: There’s been a shooting just right down the street, half a block away. A half hour after our interview with Father Boyle, it was all heartache.

UNIDENTIFIED POLICE CAPTAIN: We had a homicide today and that occurred about 12:30. And what we know at the present time is that the victim does work for Homeboys Incorporated.

SEVERSON: The victim was shot several times a hundred yards from the Homeboy office, on his way to remove graffiti. His name was Arturo Casas. He was 25. For homeboys, it was another death in the family.

ROBERT: Unfortunately, the gang-banging life only leads down two roads, you know. You basically go to jail or you get buried.

SEVERSON: Arturo was the 129th gang banger Father Boyle has buried. For the time being, Father G has suspended graffiti removal. But he hasn’t suspended hope.

For Religion & Ethics NewsWeekly, I’m Lucky Severson in south central Los Angeles.

Jewish High Holidays

BOB ABERNETHY, anchor: Next Wednesday evening the Jewish High Holidays begin with Rosh Hashanah, the Jewish New Year. According to Jewish tradition, this will be the 5765th year since Creation. We spoke about the High Holidays with a hazzan, also known as a cantor, who leads a congregation in sung prayer. He is Henrique Ozur Bass of Congregation Har Shalom in Potomac, Maryland. Also with his wife, a rabbi, Janet Ozur Bass, a Jewish day school teacher.

post01-highholidays-cantor

Hazzan HENRIQUE OZUR BASS (Congregation Har Shalom, Potomac, Maryland, praying in synagogue): Adonai, Adonai. As a hazzan in the congregation, I can ask for my congregation, for them to be inscribed in the Book of Life, for them to be granted another full year, and also carry their prayers all the way up to heaven.

Rabbi JANET OZUR BASS (Charles E. Smith Jewish Day School, Rockville, Maryland): Our relationship with God can only be whole and at one when we are at one with the people around us. So if I don’t ask for forgiveness, and in turn I don’t forgive, then I can’t have a healthy relationship with God. The shofar is a ram’s horn, and it is used as an announcing tool. it is used to wake us up. In the Bible it was used to call people for important announcements or for a war cry, and today it is used to remind us of our relationships during this time of year with God, with our community.

We are brought to the precipice of our death. We are reminded of our mortality. The liturgical poem asks who is going to die this year and asks with very, very specific and graphic language how that person is going to die. We are reminded of our mortality so that we can ask the question, so how should I live?

We are reminded with this very, very simple recipe for how to make our lives meaningful. “Teshuvah,” repentance; “tefillah,” and prayer; “tzedakah,” and giving of charity, but it’s also giving of ourselves to the community around us.

Hazzan OZUR BASS: It is such a powerful experience to let go of the guilt, the frustration, sometimes the anger that you have towards a specific incident that is just crowding your memory.

post03-highholidays-cantorOne common tradition is to eat apples and honey for a sweet New Year. A pomegranate has been incorporated because a pomegranate has many seeds, and it is a symbol of fertility, so we should be a fertile people. We have a round challah symbolizing that that there is no beginning to our lives. The year might start at Rosh Hashanah, but really it’s cyclical.

Rabbi OZUR BASS: In the Torah Yom Kippur is, we are told it is a day where we are to afflict ourselves. We are to refrain from exercising our appetites, not just eating but our sexual appetites. Our sense of physical beauty is diminished so that we can have moments when we meditate on inner beauty, on the beauty of our relationship with God. That’s what I love about these holidays. I am reminded to make the most of my relationships with the people around me, to treat myself with respect, to be the best that I can be as a human being, and when I fail I can have a second chance.

Euro Islam

 

BOB ABERNETHY, anchor: Anti-Muslim tensions continue to increase in Western Europe. In Germany, police raided two Islamic centers and mosques looking for signs of terrorism or hate speech. No arrests were made. In France, President Jacques Chirac defended his government’s ban on head scarves in schools, saying integration is not working well.

For decades, Muslims from the Middle East and North Africa have emigrated to Europe to find work. But jobs for the low-skilled are now hard to find, and 9/11 and the Spanish bombings last March have heightened anti-Muslim fears. We have a report today from Saul Gonzalez, in Holland.

euroislam-post03-abbos

SAUL GONZALEZ: The Netherlands has long been a country synonymous with peace and prosperity, with its 16 million citizens enjoying one of the highest standards of living in the world. It’s also a nation known for its liberal social values. Here prostitution is open and legal, as is the use of some drugs like marijuana, which can be bought as easily as a cup of coffee.

However, like other European nations’, Holland’s reputation for tolerance is being tested as the country grapples with how to welcome and integrate its growing immigrant Muslim population — a community of 900,000 people who are increasingly vocal in demanding equality in Dutch society.

SAMIRA ABBOS (Writer and Social Commentator): I don’t want to be tolerated in this country. I have lived here for 32 years. I’m a citizen of Holland. I want to be accepted.

GONZALEZ: Samira Abbos is a writer and social commentator of Moroccan birth. She says many of Holland’s Muslims, especially the young, are trying to find ways to reconcile their identities as both Muslims and Europeans.

Ms. ABBOS: What I see here in Holland that is very important is that a young generation of Dutch Muslims is coming up. Dutch Muslims who say, “I want to be Dutch and Muslim here in Holland. Give us the freedom!”

euroislam-post01-mosque

GONZALEZ: As in much of Europe, Islam’s presence in Holland is increasingly visible, from the growing numbers of women who wear scarves and even full veils on the street to the construction of opulent new mosques.

As Holland and other European countries struggle to assimilate their growing Muslim populations, many fear a gulf is growing on this continent between Muslims and non-Muslims, a gulf characterized by mutual suspicion and hostility.

BARRY MADLENER (Rotterdam City Councilman): If you say, “I reject the western lifestyle and I don’t want to fit in your way,” I say, “Keep away!”

GONZALEZ: Barry Madlener is a municipal councilman in the Dutch port city of Rotterdam. It’s a metropolis where nearly 50 percent of all residents are foreign-born, with most of them from Muslim countries. Echoing the views of many Europeans, Madlener favors tighter immigration laws and argues that too many Muslims living in Europe are unwilling to accept European cultural values, such as equality for women and gays.

euroislam-post05-madlener

Mr. MADLENER: They really reject a western lifestyle and we think that is very strange, because if you don’t want to have a western lifestyle, you shouldn’t come here. So they come here and they want to claim their lifestyle and we are of course a liberal society. But when the children of these people cannot fit into our society, then the problems will grow.

GONZALEZ: Madlener’s views are not unique. A recent national poll found that more than a third of Dutch citizens feel threatened by Muslims. Fears of terrorism also contribute to Europeans’ ambivalence toward the continent’s more than 12 million Muslims, especially in the wake of the Madrid train bombings of last March. Those attacks, planned and carried out by Islamic militants, killed nearly 200 people.

Many young European Muslims, like Dutch-Moroccan kickboxer Fekre Tayardi, say they’re saddened that Islam has become associated with bloodshed and fanaticism in the minds of some Europeans. Tayardi says the only people he wants to fight are in the ring.

FEKRE TAYARDI (Kickboxer): I feel power in my religion, but I don’t feel hate. I feel only love and power. Everything I need is in my religion. I am happy in my religion. But there are people who see it as a terrorist religion, a bad religion, a religion of hate.

GONZALEZ: Abbos feels that the actions of a radical few make it easier for Europeans to demonize all Muslims.

Ms. ABBOS: It can make you crazy because you don’t know me, but you are afraid of me! And we live in the same country. For me, that is a very big problem.

euroislam-post08-hirsiali

GONZALEZ: However, this woman — one of the most controversial figures in Holland — says European society should fear some in the Muslim community. She is Ayaan Hirsi Ali, a Somali-born Dutch legislator and former Muslim herself, who says Europe is increasingly threatened by Islamic fundamentalist beliefs imported from the Middle East — beliefs that are appealing to many poor and alienated Muslim young people.

AYAAN HIRSI ALI (Dutch Legislator): You see that these individuals have now gone through a complete mental change and take a hostile attitude towards Europe and Europeans, label people unbelievers. And those Muslims who are mild about their religion — those Muslims who practice their Islam like most Christians practice Christendom in Europe — those Muslims have been labeled by the radical Muslims as unbelievers or working with the unbelievers.

GONZALEZ: Hirsi Ali says she is especially concerned about what growing Islamic fundamentalism in Europe means for the progress of Muslim women on the continent.

Ms. HIRSI ALI: So fathers forbid their daughters to go to school. They forbid them to have friends. They forbid them to mix with the native Dutch people. After a certain age they are forced or persuaded into a marriage. And when society discusses this, the Left would say, “It is their culture, we are supposed to respect it.” But what you see, these are human rights abuses.

euroislam-post09-jahjah

GONZALEZ: Many European Muslims complain that it’s their rights and freedoms that are in jeopardy.

DYAB ABOU JAHJAH (President, Arab European League): When a Muslim declares openly that he is a Muslim and is outspoken about that and wants to participate in politics and public life, out of his own beliefs, which is what everybody does, that Muslim is considered an extremist.

GONZALEZ: Lebanese-born Dyab Abou Jahjah is the president of the Arab European League, a controversial Muslim civil rights group. Jahjah argues that the plight of Muslims in 21st-century Europe is no better than that of African Americans during the days of segregation.

Mr. JAHJAH: I think it is even more oppressive. They are unemployed. They have no education — the level of school dropouts is phenomenal. They have no housing. They have no practical political rights.

GONZALEZ: Jahjah criticizes recent laws passed in Europe, such as a ban on head scarves in French schools and a requirement in Holland that Muslim clerics use the Dutch language in religious services. To Jahjah, such laws are repugnant examples of forced cultural assimilation that send a clear message to Muslims.

Mr. JAHJAH: “We don’t want them to stay like they are. We don’t want them to be different. We want them to be exactly like us. And only when they are exactly like us, we will accept them.” Well, if you accept people who are exactly like you, you are not tolerant.

euroislam-post06-trainbombing

GONZALEZ: As he lectures about the oppression of Muslims in Europe, however, Jahjah himself is attacked as a dangerous demagogue by his critics. Those critics often cite Jahjah’s qualified condemnations of past terrorist attacks, such as the Madrid bombings.

Mr. JAHJAH: I said clearly that I condemn the bombings. And then they ask me, “Is it absurd violence?” And I said it is not absurd, there is a political agenda behind it. If you ask me why they did it, I can tell you why they did it. So I am not going to come into a politically correct discourse. I know why people attacked Madrid. I say it’s stupid of them. They should have taken other targets. People are shocked! I say they could have attacked positions of the Spanish army. Any military target is a fair target. Any military target of a country occupying an Arab land is a fair target for an Arab.

GONZALEZ: Hirsi Ali’s criticisms of Islam have earned her numerous death threats. Wherever she goes, she’s now accompanied by bodyguards. But Hirsi Ali says she has a responsibility to speak out against religious extremism, no matter what the danger.

Ms. HIRSI ALI: I think it is worth the risks. But I think that I can — living in the Netherlands, a very rich western country, which can afford to give me bodyguards all the time — can afford to do it. If I were to do the same thing now in Somalia or any country with an Islamic majority, I would have been dead a long time ago. I would not even have tried it.

GONZALEZ: As Islam’s presence grows, what Western Europe is going through now should be familiar to the U.S., where dealing with newcomers has always been a challenge.

For Religion & Ethics NewsWeekly, I’m Saul Gonzalez in Amsterdam.

Tom White

 

Editor’s Note: Philanthropist and Partners in Health patron Tom White died on January 7, 2011 at age 90.

BOB ABERNETHY, anchor: Now, a story about two men. One is a doctor, dedicated to providing health care to the people of Haiti, the poorest nation in this hemisphere. The other is a construction tycoon from Boston who made his fortune years ago, but saw no reason to keep more of the money than he needed for his family. Twenty years ago, those two men forged a friendship based on a common commitment to helping the neediest of people. Judy Valente reports.

JUDY VALENTE: At the age of 84, Tom White has led a full life. A Harvard graduate, he won battle stars as a paratrooper in World War II, came home to raise a large family, was chief fundraiser in the Northeast for John F. Kennedy’s presidential campaign, and became a multimillionaire as president of a heavy construction company. But today, Tom White is best known as the man who gave away virtually his entire fortune — about $75 million.

post04-tomwhiteTOM WHITE (Industrialist): I’ve taken care of my wife and my children, so everybody’s okay. What’s the point in having any other money? You see something like 9/11 and you realize there are no guarantees. So, do it now. I have this sense of urgency: take care of things immediately because I could be dead the next day, or the people I want to help could be dead.

VALENTE: White’s generosity has helped many people over the years, but none perhaps more than the people of Haiti. In 1983, he was an anonymous donor to a hunger project directed by a young man named Paul Farmer. Two years later they would meet. White was then a 64-year-old executive; Farmer, a 24-year-old medical student, brash and skeptical.

Dr. PAUL FARMER (Presley Professor of Medical Anthropology, Harvard Medical School): I had these assumptions. Here’s a titan of a local industry from Boston. I had preconceived notions of what he’d be like. I hadn’t met anyone like him, still haven’t to this day. What struck me after the first couple of hours was that he was so moved by what he saw in Haiti.

VALENTE: White teamed up with Farmer to form Partners in Health, which operates this hospital in Haiti’s central plateau. Over the past two decades, White has given more than $30 million to Farmer’s hospital and clinics.

Dr. FARMER: The conditions there are truly intolerable for the majority. No roads. The biggest problem, I think, is a lack of food and water. Half or more of the patients we see in our clinic are patients who are sick because they don’t have enough to eat or clean water to drink.

post02-tomwhiteMr. WHITE: The only way in life to go through life is to look at things from the bottom up. You can never appreciate how bad things are for the truly poor and marginalized unless you do get down to that level and look around.

VALENTE: White saw the suffering in Haiti as an opportunity to put his Catholic faith into action. Many people of faith, he says, still don’t get it.

Mr. WHITE: Even the apostles had a tough time getting it. To get it is to realize that this is our mission on earth: to help other people. Part of it’s religious and part of it’s that I have a natural empathy toward anybody who is suffering. I don’t care who it is.

Dr. FARMER: People ask, “Well, how do people survive in Haiti?” Well, they don’t. They die.

VALENTE: Thirty thousand Haitians died of AIDS alone last year. Measles, polio, pneumonia, and tuberculosis are still significant problems.

Dr. FARMER (with patient): I’m very worried about her. We started her on treatment for TB and infection. She has more of a chance than the other one.

VALENTE: Rural Haiti has one doctor for every 20,000 persons. Yet some hospitals have empty beds because the poor cannot pay their fees. Farmer’s hospital, where the services are free, sees as many as a thousand patients a day.

post03-tomwhiteDr. FARMER: We say at the end of the day we’ve made it through, we got the patients seen, and we saw a lot of patients, and diagnosed a lot of treatable disease. When you do that, treat it, you have the tools, you influence people’s lives on a daily basis — I think that’s very significant.

Mr. WHITE: I’ve played golf several times with people at rich clubs. They ask me what I do. Well, I don’t work in the construction business anymore. I strictly try to help people. They shut right up. They don’t want to talk about it. Well, that’s okay with me. They’re not my buddies. This guy’s my buddy. That’s why I love him so much.

Dr. FARMER: Money is just a — it’s just a tool. You can’t rebuild a hospital that’s falling apart without money. You can’t buy medicines without money. But to me, to stock it up and not use it to serve others, I don’t understand money beyond that.

VALENTE: White still dabbles in real estate in the Boston area. He and his wife live modestly off a managed investment fund. He gives money to the Catholic Church, but only to poor parishes.

Mr. WHITE: I only give to organizations or donors that do not have substantial donors.

post01-tomwhiteVALENTE: That pretty much excludes his alma mater, Harvard University.

Mr. WHITE: Harvard’s a good institution. I give Harvard nothing, really — a thousand dollars a year, so my classmates will talk to me.

VALENTE: He has left his children stock in his construction company, but no money. They have told him they are proud of what he has done.

Mr. WHITE: I don’t do it because I want to feel good. But I love it. I love doing it. I don’t know what else I’d do with my life. I’m kind of sad that I don’t have a lot of money anymore, that I can’t make out a check for a million dollars, but hey, that’s okay. God can take over now.

VALENTE: Farmer says that although many others have contributed to his work in Haiti, it is Tom White’s support that will allow the hospital to operate for years to come.

Dr. FARMER: You really need that person, or those people, who will say this work is worthy. It’s noble. It needs to be done, and we’ll make sure it gets done.

VALENTE: (to Mr. Farmer): And Tom is that person?

Dr. FARMER: Tom has been that person. Tom has been that person for 20 years.

Mr. WHITE: Thanks, Doc.

Dr. FARMER: You’re welcome, Tommy.

VALENTE: For RELIGION & ETHICS NEWSWEEKLY, this is Judy Valente in Cambridge, Massachusetts.

Fleming Rutledge on Easter

 

BOB ABERNETHY, anchor: According to a recent survey by the Pew Research Center, an overwhelming number of Americans — 83 percent — believe that Jesus rose from the dead. This Easter season, Mel Gibson’s controversial movie THE PASSION OF THE CHRIST has provoked unprecedented national conversation about the crucifixion. But some Christian theologians believe those conversations have not gone far enough. Kim Lawton sat down with prominent author and Episcopal priest Fleming Rutledge to reflect on crucifixion and resurrection.

KIM LAWTON: The styles and traditions may vary, but on Easter Sunday, all Christians celebrate a central tenet of their faith: that Jesus Christ was crucified and three days later, he rose again. The story may be 2,000 years old, but Christians believe it still has meaning today.

Reverend FLEMING RUTLEDGE: Jesus is alive. There’s never a possibility of the event fading into the mists of the past because this is about a living God who acts and speaks in our own time and will continue to do so.

post01-rutledge-easterLAWTON: Over the centuries, the story of Jesus’ crucifixion and resurrection has been told, and retold, through art, music, and drama. And public interest hasn’t waned.

(To Rev. Rutledge): What is it about the story that still intrigues us?

Rev. RUTLEDGE: If you’re not a believer, it’s a cultural phenomenon of some sort. It’s related to the history of art and the history of warfare. But if one is a believer, then this is the story that never dies, because this is the story of God’s decisive, once-for-all intervention, on behalf of his creation, to save it.

LAWTON: Fleming Rutledge was one of the first women to be ordained in the U.S. Episcopal Church, and she has been called one of America’s best preachers. A popular Holy Week speaker, she has written widely about crucifixion and resurrection themes. She says visual depictions such as Mel Gibson’s THE PASSION OF THE CHRIST cannot convey the full Easter story.

Rev. RUTLEDGE: The meaning of the cross can’t be found in looking at the beating and the flaying and the nailing. The meaning can only be grasped through very deep engagement with the various portions of Scripture where this is proclaimed. It is the word, the words, the message that brings life.

post02-rutledge-easterLAWTON: In Gibson’s depiction, virtually the entire film focuses on the crucifixion and the violence leading up to it; only a few seconds at the end are devoted to the resurrection.

(To Rev. Rutledge): Can the crucifixion be understood apart from the resurrection?

Rev. RUTLEDGE: The crucifixion and the resurrection were a single event. The incredible discrepancy between the horrible obscenity of the crucifixion and the glory of the resurrection is very important. It’s that contrast that gives the story such power. Otherwise it’s just another story about a dying and rising god. There are zillions of those. But this is a story about a historical event that was then reversed.

LAWTON: Differing streams of Christianity have at times placed more emphasis on one over the other. Theologians have criticized many Protestants, and particularly Evangelicals, for jumping too quickly to the happy ending of Easter without first meditating on the grief and horror of Good Friday.

Rev. RUTLEDGE: That is what makes Easter Day what it is. Easter Day was not just a bursting forth of a dead person from the tomb. Easter Day was the overcoming of absolute nihilism, absolute total dehumanization, degradation.

post03-rutledge-easterLAWTON: Other Christians may concentrate on the suffering of the crucifixion without remembering the rest of the story. But Fleming Rutledge says the resurrection vindicates the crucifixion.

Rev. RUTLEDGE: No one would be interested in the crucifixion if it weren’t for the resurrection. We wouldn’t even know that there had ever been such a person as Jesus of Nazareth, if he had not been raised from the dead. That is my view. We don’t know the names of any other crucified victims in history. Something happened. Exactly what it was is a matter of dispute, but something tremendous and unpredictable and unforeseen and unprecedented happened. And it was a victory over sin and death.

LAWTON: Rutledge has preached Holy Week sermons for nearly 25 years. She’s keenly aware of the need to come up with something fresh to say every time. But she says she rarely finds herself at a loss.

Rev. RUTLEDGE: One of my deepest convictions is that the Scripture is ever renewing, and that’s one of the aspects of Christianity that not everybody fully understands. Scripture, the Holy Bible — one doesn’t need to be a fundamentalist at all to understand how there is life that flows from it, new, every day. The challenge is communicating it in a fresh way, so that the old story becomes the new story and people begin to be aware of it: “This is my story, too.”

LAWTON: And once again this year, Christians are indeed celebrating that story as their own.

I’m Kim Lawton in Rye Brook, New York.

Miroslav Volf

BOB ABERNETHY, anchor: The common reaction of most of us to pictures of Americans killed and defiled in a foreign land is a call for revenge. But we have a profile today of a Christian theologian who not only condemns violence but also insists that even with the mob in Fallujah — even with a Hitler or a Saddam Hussein — there is no exception to Christ’s command to love and forgive our enemies. He is Miroslav Volf, a former Croatian who emigrated to the U.S. 15 years ago.

Volf teaches at the Yale Divinity School, where his specialty is how faith can connect to everyday life — especially to questions about violence.

The fighting in the early ’90s between Serbia and Croatia challenged Volf’s commitment to nonviolence. He was the son of a pacifist Pentecostal minister. How should he react? He spoke of that recently with Krista Tippett of Minnesota Public Radio.

Photo of MIROSLAV VOLF MIROSLAV VOLF (Director, Center for Faith and Culture, Yale Divinity School): Once this occupation of my own country had taken place, I suddenly felt a surge of violence within me, and I was not sure exactly what I ought to do as a Christian. And that put on the map for me the question, how does one think as a Christian about situations of violence, and how does Christian faith interact in our violent world?

ABERNETHY: Volf knows religion is often used to justify violence, but he also insists it can bring about reconciliation.

Dr. VOLF: At the very heart of the Christian tradition is this impulse that [the] enemy is there as a human being who needs to be embraced, who needs to be taken into the fold, who needs to be made from [an] enemy into a friend.

ABERNETHY: Does an enemy have to repent and ask for forgiveness before you can forgive that enemy?

Dr. VOLF: Before I can make that enemy my friend, yes. But before I can start the process of making an enemy a friend, no.

ABERNETHY: Volf acknowledges how difficult reconciliation is — even harder for nations than for individuals. Nevertheless, he thinks reconciliation can happen in the former Yugoslavia, and he hopes it can happen between Americans and Islamic terrorists.

Dr. VOLF: I think the process of negotiation — process of seeing ourselves through their eyes, helping them to see themselves in our eyes — these kinds of processes are very important. I think that is what the stuff of politics is made [of].

ABERNETHY: Volf and his wife, also a Yale professor, have two young sons, Nathaniel and Aaron, six and two. I asked Volf what he teaches his boys about fighting.

Photo of Dr. VOLF: We all try to teach our children, well, share that toy, right? There’s your turn, and there’s other person’s turn. “Well, look what Aaron wants now. Try to imagine yourself in his shoes. What would you do if you were in his place?”

ABERNETHY: Does it work?

Dr. VOLF: Sometimes it works, and sometimes it doesn’t work. But my sense is that is what education — that is what moral education is all about.

ABERNETHY: Do you spank them?

Dr. VOLF: I don’t.

ABERNETHY: Volf has become an Episcopalian, and he teaches an adult education class. He recalled how his older brother, when he was just six years old, was killed, apparently by the carelessness of a Croatian soldier who was playing with him. Volf told the story to his class.

Dr. VOLF: I remember very vividly early on how my parents have told me how they never pressed any legal action against the person, the soldier. They never wanted to receive any recompense, which that young soldier had offered to do for them. They just forgave him. Everything in you cries for justice, for revenge, and yet somehow, in the deep resources of your soul, a soul that was shaped by what God has done for us, you have strength to forgive.

Photo of interfaith service ABERNETHY: As Volf studies religion and everyday life as director of the Yale Center for Faith and Culture, he emphasizes his belief that for Christians, pursuing justice is not enough. They must go further.

Dr. VOLF: If I say “I forgive you,” I have implicitly said you have done something wrong to me. But what forgiveness is at its heart is both saying that justice has been violated and not letting that violation count against the offender. I release the offender who is [an] offender from what the justice would demand to be done.

ABERNETHY: Volf says in a world of 1.3 billion Muslims and 2 billion Christians, dialogue between the two faiths is of urgent importance. This week he joined other Christian and Muslim scholars as they sought greater mutual understanding by studying their respective scriptures together. I asked Volf about differences among religions.

Dr. VOLF: [The] Christian God is different, is different than the Muslim God, but it’s not other than the Muslim God. I do believe that Muslims and Christians and Jews pray to the same God. And yet they understand who God is in significantly different ways.

ABERNETHY: Volf insists that differences between religions should not prevent mutual respect.

Photo of Volf Dr. VOLF: I find it almost like an insult to human nature, an insult to religious people, whatever religion they belong to, to say, “We have to agree at the bottom in order to be able to live in peace.” I want to believe that if you and I disagree about something, that we can still be very good neighbors; indeed, that we can be friends. And that ought to apply also for our various world religions. We can disagree. We can disagree on profound matters of life and nevertheless, we can live in peace with one another. Why? Because I do believe that different religions have their own internal resources which will motivate us to live in peace, indeed, to love those who differ from us.

ABERNETHY: Volf acknowledges that public safety requires that dangerous people be confined. But he insists the first response to violence should be to make peace, not to strike back.

The conference in Washington at which Volf spoke was led by the Archbishop of Canterbury, Rowan Williams, the leader of the world’s Anglicans. The topic: how Christians and Muslims can learn from and live with their religious differences.

Passover Meal

 

Click here for Joan Nathan’s Favorite Brisket Recipe

BOB ABERNETHY, anchor: In addition to Holy Week for Christians, for Jews the eight-day celebration of Passover begins with the Seder Monday night (April 5). We talked about the food of the Seder with cookbook author Joan Nathan.

JOAN NATHAN (Author): Passover is my favorite holiday. It is not only the narration of the exodus of the Jews from Egypt, from slavery to freedom, but it’s also a celebration of spring.

Not only does it link us to Egypt, to Israel, to the land of Israel, but it also links us to our own generations. For example, at my own Seder we have many recipes that my late mother-in-law made from Poland.

Joan NathanIn the Book of Exodus, it tells us that during Passover, during eight days, you should not use any leavened items and leavened bread. Today it would mean pizza, pasta, corn, beans, rice, even mustard seed — things that are leavened or fermented.

But, Judaism is very complicated. Many Sephardic Jews will eat all kinds of beans, but Ashkenazic Jews won’t. Rice — Sephardic Jews might eat rice; Ashkenazic Jews won’t. Any kinds of grains — forget grains. Any kinds of rice, pasta, pizza — anything like that cannot be used at Passover.

Every single food — that’s the other thing — on the Passover Seder plate has a dual symbolism and probably a tri-symbolism that makes it even richer, because it’s something you can talk about.

On the Seder plate, there’s the harosset, which is one of my favorite parts of the Passover meal, which is a paste made out of fruit and nuts. It symbolizes the mortar that the Jews used when they were slaves in Egypt.

I know of maybe a dozen different harosset recipes from all over the world, and at my Seder I have at least five because I think it’s a way of teaching the diaspora, how Jews wandered.

And there’s the parsley which you dip in salt water — again parsley, a symbol of spring; salt water, symbol of the tears people shed even for your enemies that you had to kill to get to freedom.

post02-passovermeal“Marorra,” which means bitter — and it was greens like Romaine lettuce or arugula — that’s what grows in the desert, not horseradish. Horseradish is Eastern European, and they all mean — again, they are symbols of the bitterness of slavery.

There’s a roasted egg, and the roasted egg symbolizes not only the sacrifices in the temple but also the circle of life.

Matzoh is made from water and flour — sometimes salt, but that’s it. The Jews were in Egypt; they didn’t have time, they were given a short time to leave, they didn’t have enough time for the bread to rise, and so symbolically you eat the unleavened bread, which is the bread of slavery, but it’s also the bread of freedom.

What always amazes me is that Jews all over the world are celebrating at the same time the same holiday in different ways.

One custom that the Moroccan Jews do is they take the Seder plate and they put it over people’s heads, and they put it over each person’s head so each person personally feels that he has gone from slavery to freedom.

At every Passover Seder, when everything is done and we are about to start, I feel better than at any time of the year. Even if I’m more tired. I feel as if, not only I made a good meal, but that I incorporated history and culture. And my family is there, my entire family. No matter where they are, we make sure that they come home. And it really means a lot.


Joan Nathan’s Favorite Brisket Recipe

From JEWISH COOKING IN AMERICA by Joan Nathan (Alfred A. Knopf, 2001)

My Favorite Brisket

2 teaspoons salt
Freshly ground pepper to taste
1 5-pound brisket of beef, shoulder roast of beef, chuck roast, or end of steak
1 garlic clove, peeled
2 tablespoons vegetable oil
3 onions, peeled and diced
1 10-ounce can tomatoes
2 cups red wine
2 stalks celery with the leaves, chopped
1 bay leaf
1 sprig fresh thyme
1 sprig fresh rosemary
1/4 cup chopped parsley
6 to 8 carrots, peeled and sliced on the diagonal

  1. Sprinkle the salt and pepper over the brisket and rub with the garlic. Sear the brisket in the oil and then place, fat side up, on top of the onions in a large casserole. Cover with the tomatoes, red wine, celery, bay leaf, thyme, and rosemary.
  2. Cover and bake in a preheated 325-degree oven for about 3 hours, basting often with pan juices.
  3. Add the parsley and carrots and bake, uncovered, for 30 minutes more or until the carrots are cooked. To test for doneness, stick a fork in the flat (thinner or leaner end of the brisket). When there is a light pull on the fork as it is removed from the meat, it is “fork tender.”
  4. This dish is best prepared in advance and refrigerated so that the fat can be easily skimmed from the surface of the gravy. Trim off all the visible fat from the cold brisket. Then place the brisket, on what was the fat side down, on a cutting board. Look for the grain – that is, the muscle lines of the brisket – and with a sharp knife, cut across the grain.
  5. When ready to serve, reheat the gravy.
  6. Put the sliced brisket in a roasting pan. Pour the hot gravy on the meat, cover, and reheat in a preheated 350-degree oven for 45 minutes. Some people like to strain the gravy, but I prefer to keep the onions because they are so delicious.

Serve with farfel (boiled egg barley noodles), noodle kugel, or potato pancakes. A colorful winter salad goes well with this.

Yield: 8 to 10 servings

Tip: Try adding a jar of sun-dried tomatoes to the canned tomatoes. They add a more intense flavor to the brisket.