Children of Abraham Peace Essay Contest 2005-2006

"For me, interfaith communication cultivates more than knowledge of other religions. It is a bridge to new friendships, personal development, and ultimately, a greater understanding of the potential of human compassion." – Mindy Zhang

Second place – Mindy Zhang

Mindy Zhang is an IB diploma candidate, and is currently taking IB World Religions in school. In addition, she is the Virginia Student Area Coordinator of Amnesty International, and the Vice-President of Model United Nations.  She also has campaigned for an end to the humanitarian crisis in Darfur through Amnesty.  Mindy is interested in social and humanitarian issues, especially those involving conflict resolution and peace-building. She recently won the Hoffman Memorial Scholarship for Community Service. She will be attending the Wharton School at the University of Pennsylvania to pursue a B.S. in Economics and hopes to pursue a career in global economic development.

Education, Dialogue, and Action:
The Keys to Generating Religious Understanding
by Mindy Zhang

As the world becomes progressively more interconnected, interfaith understanding is crucial for global peace and security. However, in history and even today in the modern world, there have often been tensions among the three Abrahamic faiths—Judaism, Christianity, and Islam. Although they originate from the same geographical region and share similar roots, their differences have caused rigid barriers between their believers. But in spite of these differences, the core of each religion contains the importance of peace and tolerance. This intrinsic humanity, among many other similarities, is a key belief that unites the Abrahamic faiths, and realizing these roots of peace will encourage greater religious understanding in our communities. At my school, ignorance and a lack of communication cause religious misunderstandings, but both problems can be alleviated through a solution that incorporates education, interfaith dialogue, and action to expand the interfaith movement. Without a doubt, we can only achieve peace through understanding, and in educating students about the role of peace among the Abrahamic traditions, tolerance can be furthered in communities throughout the world.

At their cores, there are many commonalities among the Abrahamic faiths, including their history, their belief in one God, the importance of moral duty, and finally, the importance of peace and tolerance. As the term “Abrahamic faith” suggests, the similarities among these faiths begin with their acknowledgement of Abraham as the first Prophet.1 All three religions believe that Abraham had a special relationship with his God, the one, all-knowing God. Indeed, this concept of monotheism, 2 or the belief in a single God, lies at the core of each of the Abrahamic faiths. From the shahadah3 in Islam (“There is no god but God”) to the Jewish shema4 (“The Lord is our God, the Lord is One”) to the monotheistic teachings of Jesus Christ, each religion clearly manifests its belief in one true God, who created the universe, Earth, and man. In doing so, God gave man a purpose in life: to do good in order to fulfill His will. This concept of moral duty is essential to each religion, for it asserts the importance of expressing one’s faith through acts, rather than through belief alone. In Judaism, the 613 mitzvot,5 or commandments for daily Jewish life, demonstrate the importance of moral living. Furthermore, Christianity emphasizes the importance of following Jesus Christ’s example and obeying the Ten Commandments, while Islam considers zakat,6 or charity, as one of its Five Pillars.

From this moral duty springs common values, such as honesty, love, humbleness, justice, charity, and mercy, all of which unite the Abrahamic faiths in their promotion of peace. Despite the numerous wars and conflicts raged in the name of religion, Judaism, Christianity, and Islam are all peaceful religions that aim to further God’s will through compassion, rather than through prejudice and oppression. In fact, the promotion of peace is a central value in each of the religions.

In Judaism, this tolerance is manifested through the unprejudiced nature of the tzedakah7, or charity, that should be given out of pure intent, regardless of the race or religion of the recipient. Furthermore, Jews believe that they are the “Chosen People”,8 selected by God to carry out His holy will with their moral behavior. Since the Jewish God is a merciful and loving God, Jews have an obligation to use their human potential to fulfill their “basic moral responsibilities toward all humanity.”9 Indeed, the Tanakh, or the Jewish holy text, declares through the Prophet Micah that God wants all Jews to “do justice, love goodness, and walk humbly with your God.”10

In Christianity, the Savior Jesus Christ was the ultimate manifestation of God’s forgiveness of man’s sins, and all Christians are encouraged by God to practice mercy, as well. The New Testament of the Holy Bible states, “Do not repay anyone evil for evil…If it is possible, live at peace with everyone” (New International Version, Romans 12:17-18).11 This verse complements the Christian belief that peace is the will of God. The Holy Bible expresses this will through the Old Testament, which states that “[God] will judge between the nations and will settle disputes for many peoples…Nation will not take up sword against nation, nor will they train for war anymore” (Isaiah 2:4-6).12 This prophecy, seen by Isaiah, demonstrates God’s vision for the world and the value of peace that lies deep within Christianity.

Like Judaism and Christianity, Islam “advocates numerous nonviolent and peacebuilding values”13 and encourages all Muslims to live according to them. One root of “Islam” is the Arabic word “salam”,14 meaning “peace”, thus conveying a fundamental value of the religion. In addition, Islam characterizes God (Allah), as a God of mercy and compassion, for the frequently recited Basmala15 states, “In the name of God, the Merciful, the Compassionate.” The Prophet Muhammad (PBUH) also reflects the importance of mercy for all faiths, for the Qur’an describes his mission as “a mercy for all the worlds”.16 In particular, Islam acknowledges Christians and Jews as fellow “People of the Book”, and Muslims are encouraged in the Surat Al-Ankabut of the Qur’an to “only argue with the People of the Book in the kindest way.”17

Through comparing Jewish, Christian, and Islamic perspectives, one can conclude that peace plays an important part in each religion. This peace is manifested through God, the holy texts, and the prophets in each Abrahamic tradition and permeates throughout each faith as something that believers should strive for.

Although there are obvious similarities among the Abrahamic faiths, two things often result in religious misunderstanding: ignorance and a lack of communication. These difficulties are interconnected and often produce a catch-22, particularly at my school, for awareness encourages communication, while communication also spawns awareness. However, when addressed simultaneously, religious understanding can be achieved effectively.

First, the problem of ignorance arises from the lack of opportunity to learn about different faiths. World History classes reduce the Abrahamic religions down to a list of names and key terms, rather than capturing the essence of each faith and the similarities between them. Thus, after getting a superficial snapshot of each religion, students believe that they have acquired sufficient knowledge of the faiths and fail to delve any deeper. Furthermore, many students form stereotypes based on what they see in the news. They often assume that Jews are supposed to dislike Muslims and that all Christians are excessively evangelical. A lack sufficient knowledge about other faiths leads to misconceptions and causes the assumption that people of different faiths are merely too disparate in their beliefs to be able to relate to one another.

Secondly, many school cliques are faith-based, and members of different faiths usually remain distant from each other, cutting off the communication that is vital to religious understanding. As a result of perceived differences in culture, nationality, and dress, there has been significant stigma regarding interfaith communication. Students feel more secure when associating with peers from the same faith, thus hindering dialogue and shielding them from personal exposure to other religions. Without this communication, students retain their misconceptions and remain insular to the many similarities that unite their faiths.

With these problems in mind, common measures among the Abrahamic faiths should be taken to advance interfaith understanding. In promoting peace and tolerance among believers of the Abrahamic faiths, students must first acquire knowledge about each of the religions, while simultaneously noting the similarities among them. Secondly, interfaith dialogue is necessary in order to remove the stigma of “spiritual otherness” and enhance the youths’ appreciation of religious diversity. Finally, the youths should be encouraged to apply this unity and tolerance through community action that promotes the faiths’ common goals. Thus, in creating a project that furthers religious understanding, three components are necessary: education, communication, and extended action.

The first key to religious tolerance is education, for lasting peace can never be built upon ignorance. Secondary school students should be encouraged to host after school teach-in sessions about the Abrahamic faiths, their uniqueness, and their common roots and values. The purpose of these sessions would be breaking the ice between the faiths, introducing students to the similarities between the faiths, and promoting tolerance among the students. Thus, the seminars must be conducted carefully, simultaneously uniting the faiths without infringing upon the uniqueness of each religion.

Regarding the structure of the seminar, speakers, one representing each of the Abrahamic faiths, should be invited as a panel of experts on the religions and could be found through universities, interfaith institutions, and local synagogues, churches, and mosques. Furthermore, each panelist should have experience dealing with interfaith relations and dialogue. These educational sessions need to be promoted through faith-based school and community organizations, such as BBYO, the Muslim Students Association (MSA), and the Christian Leaders Association (CLA), as well as through posters and fliers. The panelists, along with the coordinators of the seminar, should meet before the seminar itself, in order discuss the agenda and ensure that their speeches complement each other.
Each seminar should begin with a presentation by the student coordinators on overcoming faith-based stereotypes as a means of uniting the audience with a topic affects all faiths. This presentation can be a speech or an interactive demonstration, as long as it communicates the importance of interfaith understanding. Following this presentation, the panelists should speak briefly on three issues regarding his or her faith: its history, its core concepts, and the importance of peace and tolerance within it. Each panelist should be given ten minutes to speak, about three minutes on each of these topics. Furthermore, the panelists should be encouraged to point out similarities between the faiths where appropriate. The presentations should be followed by a 30-minute question-and-answer session, in which students can ask about concepts that they did not completely understand. Therefore, through teaching about each of the Abrahamic faiths, these seminars would expose students to other religions and the similarities between them.

The second component of the project for interfaith understanding is dialogue among members of the three Abrahamic traditions. This communication would remove the rigid boundaries that often stand between members of different faiths and allow for an exchange of ideas that leads to mutual understanding and appreciation. In order to promote this dialogue, students should coordinate roundtable discussions at their schools as follow-ups to the seminars. These forums would require a moderator, which can be a teacher or a professional, and group of interested students. Topics can range from religious conflicts in the world to overcoming religious stereotypes in the community, but each issue discussed should in some way promote understanding and respect among the faiths. If successful, these discussions could be hosted regularly, perhaps bi-monthly, in order to encourage active communication among the interfaith community. Through contributing ideas and considering the views of others, students will realize their similar values among their religions and grow more comfortable communicating with believers of other religions.

Finally, after being empowered by these seminars and discussions, students should extend their understanding and take action within their own communities through the coordination of a countywide conference on the Abrahamic faiths. Students who have participated in previous interfaith events would coordinate the conference, recruiting speakers and creating interactive workshops to enhance all participants’ understanding of the role of peace in each religion. When forming the agenda of the conference, the coordinators should ensure that all three faiths are represented equally and that the theme of unity among diversity should be promoted throughout the conference. Without a doubt, there are multitudes of ways in which this conference can be promoted: youth groups, faith-based organizations, teachers, and school announcements. The conference would be available to students across the county and would act as a means of educating students, promoting interfaith dialogue, and encouraging students to extend their knowledge to their own schools. Indeed, this conference would ensure the sustainability and expansion of the movement for interfaith tolerance and understanding.

In this ever-converging world, increased interaction among members of the three Abrahamic faiths is inevitable. But today, our world stands at a tipping point. These interactions could be effective tools for promoting global peace and prosperity, but they could also lead to violent consequences. My generation currently has the means and motivation to create a world of interfaith compassion that seemed impossible to previous generations, but doing so requires the understanding of different faiths and their similarities. This process begins in our own communities with the actions of believers who are dedicated to promoting the common value of peace. Thus, we, as the followers of the Abrahamic faiths, must not dwell on the differences that separate us but rather on the common goals that unite us. During his 2002 Message for World Peace Day, Pope John Paul II said, “The various religions cannot but pursue the path of forgiveness, which opens the way to mutual understanding, respect, and trust.”18 Through interfaith initiatives, we can truly create the unity among diversity that leads to this mutual understanding.

Works Cited:

Akyol, Mustafa. “Al Qaeda vs. The Koran.” National Review Online 25 Aug. 2004. 6 Jan. 2006 http://www.nationalreview.com/comment/akyol200408250840.asp.

Buyukcelebi, Ismail. Living in the Shade of Islam. Rutherford: The Light, Inc, 2003.

Kertzer, Morris N. What is a Jew. New York: Touchstone, 1996.

Pope John Paul II. “No Peace Without Justice, No Justice Without Forgiveness.” America. Jan. 7-14, 2002: 7-11.

Religion & Ethics: Islam.. BBC. 17 Oct. 2005 http://www.bbc.co.uk/religion/religions/islam/index.shtml

Rich, Tracey. .Judaism 101.. 20 Oct. 2005. 17 Oct. 2005 http://www.jewfaq.org/.

Smith, Huston. The World’s Religions. New York: HarperCollins, 1991.

Smock, David. “Islamic Perspectives on Peace and Violence.” United States Institute of Peace Special Report. Jan. 24, 2002: 1-8.

The Holy Bible, New International Version. Great Rapids: Zondervan, 2002.

Footnotes:

1. “Religion: Three Religions, One God,” PBS, 20 Oct 2005. www.pbs.org/wgbh/globalconnections/mideast/themes/religion/.

2. Ibid.

3. Huston Smith, The World’s Religions (New York: HarperCollins, 1991) 244.

4. Tracey Rich, Judaism 101, 13 Nov. 2005, 6 Jan. 2006 http://www.jewfaq.org.

5. Huston Smith, The World’s Religions (New York: HarperCollins, 1991) 286.

6. IslamiCity.com, IslamiCity, 6 Jan 2006 http://www.jewishencyclopedia.com.

7. Morris N. Kertzer, What is a Jew (New York: Touchstone, 1996) 111.

8. Religion & Ethics: Islam, BBC, 16 Jan. 2006 http://www.bbc.co.uk/religion/religions/islam/index.shtml.

9. Morris N. Kertzer, What is a Jew (New York: Touchstone, 1996) 107.

10. Ibid. 110.

11. The Holy Bible, New International Version, (Great Rapids: Zondervan, 2002) 1210.

12. Ibid. 714.

13. David Smock, “Islamic Perspectives on Peace and Violence.” United States Institute of Peace Special Report 24 Jan 2002: 1-8.

14. Ismail Buyukcelebi, Living in the Shade of Islam (Rutherford: The Light, Inc, 2003) 2.

15. Ibid. 2.

16. Ismail Buyukcelebi, Living in the Shade of Islam (Rutherford: The Light, Inc, 2003) 2.

17. Mustafa Akyol, “Al Qaeda vs. The Koran,” National Review Online 25 Aug. 2004, 6 Jan. 2006 http://www.nationalreview.com/comment/akyol200408250840.asp.

18. Pope John Paul II, “No Peace Without Justice, No Justice Without Forgiveness,” America, 7-14 Jan. 2002: 7-11.