Posted March 12, 2013on:
Can the North American Church become more Christian by learning from the history and politics of countries like India and Sri Lanka ?
Even to suggest this must come as bit of a shock to those small but highly vocal sections within that Church who believe they have nothing to learn from other peoples, even non-American Christians. In their political discourse, the USA is the bastion of liberty, democracy and prosperity, a beacon to the rest of the world. Somehow Christianity, the U.S Constitution and Supply-Side Economics are fused together. Economic libertarianism is identified as Christian freedom. That precariously-won freedom is now threatened by the likes of Obama, Muslims, the UN, Jim Wallis, George Soros and the IPCC.
How such a diverse crew ever got lumped together baffles me. This bizarre discourse trades on fears engendered by the changing ethnic and religious landscape of the U.S. This self-enclosed worldview, frequently invoking the rhetoric of “persecution” and the threat of Big Government is making strong inroads into the minds of kids brought up not only in the Bible Belt but Christian colleges and fundamentalist seminaries throughout the U.S. It dominates the ugly genre of fundamentalist apocalyptic and the new “conspiracy fiction” (e.g. David Kullberg’s sensationalist War Against God); pseudo news-media such as Fox and World Magazine, and parochial “academies” such as the InterCollegiate Studies Institute and the Acton Institute. There are many more, all massively funded by corporate America.
My first encounter with the tiny intellectual and social worlds of these “Tea Party Christians” (for want of a more accurate term) immediately reminded me of the Sinhala-Buddhist discourse in Sri Lanka and Hindutva (or Hindu Nationalism) in India. While the various schools of Buddhism comprise clusters of religious and ethical practices, beliefs and institutions (such as the sangha, or monastic order), what is labelled “Sinhala-Buddhism” is a political ideology. Sinhala is the majority language of the island, and all Buddhists here speak it. If I were to define the core elements that form the mental map of Sinhala-Buddhists, they would be:
1. Sri Lanka is historically a Sinhala-Buddhist country. All other ethnic and religious groups (Hindus, Muslims and Christians) live here at our sufferance. They must not aspire to equality but accept their proper place within the social and political hierarchy.
2. The high civilization of Sinhala-Buddhism is responsible for all that is good in our history. All that is evil comes from Hindu invasions and Western colonialists (Portuguese, Dutch and finally the British).
3. Even though we are, numerically-speaking a majority (65-70 per cent) on the island, we are threatened by powerful minorities who are aided, economically and politically, by “foreign powers”. Today Muslims, heavily funded by Saudi Arabia, are seeking to take over the state and impose their laws on us. Christian missionaries are in the pay of the CIA and other American powers that want to destroy our ancient civilization.
This is the mirror-image of “Tea Party Christianity”. This is not mere ethnocentrism, to which we are all prone. It is nothing less than racism. It thrives on one-sided national histories, ignorance of other people and their faiths, growing economic insecurity, and the fear of losing traditional privileges. And just as we seek to persuade our Buddhist friends to distance themselves from this distorted caricature of Buddhism, so it may be the role of Muslims, Hindus, atheists and others in the US to help “evangelical” Christians in the US to publicly distance themselves from such distorted caricatures of historic Christianity.
Indeed American Muslim migrants can learn from the Roman Catholic experience. For much of the nineteenth century, Catholics in America were the feared “religious other.” Not only did many not speak English, but some of their religious women- nuns- wore distinctive clothing. Their primary allegiance was to the Roman Catholic Church and not to the U.S Constitution. It took them more than a century to be accepted as equals by white Protestants. At the same time, however, American Catholics helped re-shape parts of their own Church. The Jesuit, John Courtney Murray, was decisive in helping the Second Vatican Council endorse religious freedom- so much so that, ironically, the papacy has become the greatest global champion of religious freedom today. Can Muslim migrants in the US, while not being intimidated by the phobias of the American “right”, still help to re-shape the politics of their home countries in the light of their more positive experiences of American life?
I do not doubt that discrimination against orthodox Christians has been increasing in American universities and the mass media. Those who oppose abortion or gay marriage are regularly pilloried and even excluded from public forums. But Christians betray their faith by their strident cries of “persecution” and lobbing grenades at people, even among their own ranks, from a safe distance. They can become more winsome and credible in their persuasive skills by being consistently “pro-life” (in ways that I have explained in other Blog posts), renouncing racism and nationalism. and being more willing to learn from others. And the place to begin is by switching off their pseudo-Christian media networks, taking their kids out of home-schooling, closing down their sectarian colleges and mono-denominational seminaries, living in ethnically and religiously mixed neighbourhoods, and joining the mainstream of cultural and social life. That is how the rest of us live.