The death of American missionary John Allen Chau at the hands of indigenous Sentinelese people has spurred quite a bit of debate.
The death of American missionary John Allen Chau at the hands of indigenous Sentinelese people has spurred quite a bit of debate. Some blame Chau for his own demise, pointing to the tribe’s desire to be left alone and his disregard of Indian laws restricting visitation to the island. Meanwhile, a few others regard him as a martyr for his faith. Alongside these comments, larger questions are being raised about the ethics of missionary work. To understand the reasons behind these critiques, it’s vital to learn about the history of missions and how they’ve influenced cultures around the world.
A Brief Overview of Christian Missions
The Encyclopedia Britannicaplaces the beginnings of Christian missionary work during the first century C.E. Paul of Tarsus and his fellow believers managed to spread the fledgling faith outside of Judea into Asia Minor, southern Greece, and then ancient Rome. Eventually, Christian missionaries reached some areas of Europe such as the British Isles, Holland, and Germany. Meanwhile, rulers such as Charlemagne imposed the faith upon their conquered populations. Over the next few centuries, European expeditions backed by both monarchs and the Roman church attempted to expand the reach of their faiths and empires.
Missionary Work’s Dark History in Canada
Emory University’s ScholarBlogsreveals that the “white man’s burden” concept focused on colonialist advancement by “civilization, commerce, and Christianity.” Thus, religion became a tool by which European morals were forced upon native populations while promoting the exploitation of lands, resources, and peoples throughout Africa, Asia, and the Americas.
The Canadian Encyclopediarefers to early Christian missions among Canadian Indigenous peoples as an “ostensible motive for European occupation.” Facing History and Ourselvescites Indian residential schools as a salient example of how First Nations civilizations were impacted in horrific ways. History reveals that these government-funded church-run institutions sought to replace Indigenous children’s cultures with a “civilized” Western version. Children at the residential schools were forbidden to speak their original languages or engage in their native cultural and religious traditions.
Understanding Chau’s Motives
One telling detail about John Allen Chau’s motives may come from his own journal. A CNN article published on November 23 revealed that he questioned whether North Sentinel Island was “Satan’s last stronghold.” Chau may have believed that he should obey what many Christians call “the Great Commission,” or the act of spreading Jesus’s teachings and making disciples. Yet many sources, including ABC News and The Root, report that Chau’s explicit purpose was to convert the Sentinelese islanders.
Several Protestant evangelical sects consider the Great Commission as an imperative that every Christian must follow, but modern thinkers wrestle with deeper questions about the meaning of this directive. Patheos columnist Paul Louis Metzgeropined that modern missionaries must avoid colonizing by educating individuals instead of moralizing and oppressing them. Saba Imtiaz also describes how some progressive Christian denominations emphasize humanitarian aid rather than proselyting in a March 2018 article for The Atlantic.
Still others argue that Christian missions and their colonialist histories cannot be separated from each other. Splinter News’ Luna Malbrouxdiscusses why many black individuals are abandoning Christianity for traditional African religions, declaring that patriarchy, misogyny, and white supremacy are still evident in Christian cultures. Others point to modern-day societal impacts, such as American pastor Scott Lively’s influence on Ugandan laws prohibiting same-sex love.
Serious Questions and Important Lessons
In the past, the desire to Christianize native peoples led to staggering atrocities and abuses. Thanks to Christian missions’ linked history with colonial occupation, people are questioning whether missionary work has an appropriate place in our modern world. If nothing else, John Allen Chau’s death can impart important lessons about discretion, respect, and understanding the difference between sharing one’s faith and significantly transforming or obliterating other cultures.
Halloween is a billion-dollar industry in Canada, ranking only second behind Christmas among profitable holidays. As with many modern holidays, it appears to be a mingling of Christian religious observances and Celtic pre-Christian traditions originating in an older festival known as Samhain. So where does Samhain end and Halloween begin? Keep a dish of sweet treats nearby to nosh on as you read through the mysteries behind this popular spooky celebration.
Is Halloween a Celtic Import?
The Canadian Encyclopedia reveals that Halloween’s most popular traditions came to North America sometime in the 1800s. The first documented instance in Canada of costume wearing occurred in Vancouver in 1898, while “trick or treat” was first recorded in Alberta in 1927. The Canadian Encyclopedia’s entry further suggests that these customs likely migrated here with Irish and Scottish immigrants. South of the border, the United States Library of Congress’ American Folklife Center appears to back up the assertion that Halloween came to us from Celtic Europe, with its observance rooted in older Samhain practices.
Samhain: A Time for Harvests and Spirits
The modern Irish term “Samhain” (pronounced “SOW-in”) refers to end-of-harvest revelries. It’s hard to ascertain when ancient Celts began marking the end of autumn, but the oldest documented example appears in Irish literature from around the 10th century C.E. Prior to that, Irish mythology mostly existed as spoken word traditions. Samhain’s festivities were held starting at sundown on October 31 and ending at dusk on November 1, a date that originally lined up with the Celts’ New Year. It’s also one of the four major seasonal holidays, along with Imbolc, Beltaine and Lughnasadh, on the ancient Celtic calendar.
Besides heralding the arrival of the cold season, these pre-Christian Celtic peoples believed that the barrier between the land of the living and the realm of the dead thinned at Samhain, allowing the souls of the dead to enter the waking world. Bonfires were lit to honor them and encourage their return to the Otherworld, a vast supernatural plane in which fairies, demons, deities and departed souls dwelled. Because these beings were thought to wander around on Samhain, offerings of food and drink were left out so that they’d leave the living alone.
Christianity and All Hallows’ Eve
Multiple sources have pointed to Catholicism’s adoption of pagan holidays into its own liturgical calendar. For instance, the December 25 date of Christmas also coincides with older celebrations of Saturnalia in ancient Rome and mid-winter celebrations across the rest of Europe. The American Folklore Center remarks that Pope Gregory I actively sought to absorb older customs and celebrations from non-Christian cultures in hopes of converting more people.
As Church leaders demonized native Celtic beliefs and condemned their Druids as devil worshippers, the All Saints feast was also moved to November 1. The day before became known as All Hallows’ Eve, yet the association of October 31 and November 1 with the mythology of Samhain never completely faded. Older Celtic practices of playing pranks, wearing disguises to confuse the dead and leaving out treats to mollify malicious spirits continued.
Modern-Day Celebrations in Canada
While some fundamentalist Christians condemn Halloween as evil, the Canadian Encyclopedia disclosed that 68 percent of Canadians participate in its festivities every year. Followers of Celtic Neopagan spiritual paths might mark the day with bonfires, magical and ritualistic celebrations, and gatherings with friends and family. Moreover, the people who buy candies, dress up for trick or treat and throw Halloween parties come from many different faiths. With pagan and Christian contributions to the modern holiday and the childlike wonder and fun it can bring, there’s little surprise as to why it remains popular with Canadians in the 21st century.
World Interfaith Harmony Week is about bringing different religions together.
Seven years ago, H.M. King Abdullah II of Jordan proposed a week for Muslim and Christian leaders to engage in dialogue based on common elements of their religions. The King made this proposal to the United Nations, and it only took one month to be unanimously adopted by the organization. The first week in February is now observed as World Interfaith Harmony Week.
Common Elements in Monotheistic Religions
Muslims, Jews and Christians have two commandments that are common in each religion:
Love of God
Love of the Neighbor
The idea is that these two commandments are at the heart of Judaism, Christianity and Islam. Looking at these two philosophies, we can find solid theological ground without compromising the tenets of our own faith.
Leaders came together and published “A Common Word” (ACW) as a way to bring religions together. “ACW is a document which uses religion as the solution to the problems of inter-religious tensions. By basing itself on solid theological grounds in both religions ACW has demonstrated to Christians and Muslims that they have a certain common ground (despite irreducible theological differences) and that both religions require them to have relations based on love not on hatred.”
2017 Events Around the World
Countries around the globe plan events to bring people together to find world peace. According to worldinterfaithharmonyweek.com, in 2017, there are currently 472 events on the calendar. While Western countries plan activities smaller countries have activities listed on the calendar.
King Abdullah believed that society could use infrastructure to bring harmony and peace between individuals, thus leading to peace between countries. Although we still have a lot of work to do, it is evident that more people want to see respect and tolerance between religions, governments and communities.
2017 Theme
The theme for 2017 is “The Gift of Love”. Although he is a direct descendent of the Islamic Prophet Muhammad, the King is funding the restoration of Christ’s Tomb in the Church of Holy Sepulchre. His gift is thought to be worth about $4 million dollars. King Abdullah believes in the true message of Islam, but he also promotes interfaith dialogue. He has proven his worthiness as custodian of both Muslim and Christian holy sites through his words, deeds and actions. He truly has given the world a gift of love by respecting a faith not his own.
Take Part in World Interfaith Harmony Week
World Interfaith Harmony Week for all the world’s religions. While religions have common ground, it’s up to us to engage in dialogue and find that common ground to bring us together.
The United Nations has many declarations for world peace, cultural diversity and tolerance. World Interfaith Harmony Week is just one more time that is dedicated to finding common ground between faiths. We may not be able to change the entire world by being friendly, but we can change our community by encouraging diversity and tolerance.
Although the Universal Life Church is not a Christian or a Catholic organization, we share many of the same basic beliefs that constitute the foundations of these religions. For instance, our interfaith ministers agree with the Christian message that actions as well as thoughts play a significant part in mortality. Those who knowingly commit acts that they believe are wrong sometimes depend on their religion to offer them ablution simply because they’ve asked for forgiveness after the fact. A great example of this is those who celebrate Mardi Gras in ways that are against the teachings of their religion before repenting during Lent to make up for their transgressions. This can be compared to intentionally living a life outside the boundaries of personal belief systems and asking for redemption on the deathbed.
The term Mardi Gras is actually French for Fat Tuesday, which is the last night before Lent when believers can enjoy dining on foods rich in calories, fat and taste. Over the years, revelers have incorporated other behavior into Mardi Gras festivities. Most people who celebrate Mardi Gras consider it to be great fun and often go all-out in their activities, similar to how some people spend Saturday nights engaging in behavior that is considered a sin by their church before appearing at services on Sunday morning.
The interfaith ministers who have become ordained through the Universal Life Church do not necessarily believe that the behavior of Mardi Gras revelers constitutes sin. However, we do feel as if spiritual beliefs should be given more than just lip service. Its a complex issue because even though most people probably consider such behavior to be gaming the system, common interpretations of certain parables in Christianity validate the idea that those who reach spiritual enlightenment late in life are entitled to the same rewards as those who have been pious from an early age. The Biblical Parable of the Workers in the Vineyard portrays a situation in which workers were paid the same whether they had worked for one hour in the vineyard or for an entire day. This parable stresses the belief that God loves all people equally and that does not grant favoritism based on the length of time that a person has been a believer.
Conflicts such as these are excellent opportunities for discussion about spiritual matters. Is it really morally right to use the act of asking for forgiveness after engaging in behavior that is against one’s moral code as a sort of spiritual “get out of jail free” card, and is it possible for a person to abuse the notion of forgiveness so many times that they run out of free passes?
Those who become ordained in the Universal Life Church don’t follow a set of beliefs decided on by others. We believe that every individual, including our interfaith ministers, has to find and follow his or her own spiritual path. Part of the process of developing an individual moral code is exploring questions such as this one thoughtfully and in-depth.
The death of American missionary John Allen Chau at the hands of indigenous Sentinelese people has spurred quite a bit of debate.
The death of American missionary John Allen Chau at the hands of indigenous Sentinelese people has spurred quite a bit of debate. Some blame Chau for his own demise, pointing to the tribe’s desire to be left alone and his disregard of Indian laws restricting visitation to the island. Meanwhile, a few others regard him as a martyr for his faith. Alongside these comments, larger questions are being raised about the ethics of missionary work. To understand the reasons behind these critiques, it’s vital to learn about the history of missions and how they’ve influenced cultures around the world.
A Brief Overview of Christian Missions
The Encyclopedia Britannicaplaces the beginnings of Christian missionary work during the first century C.E. Paul of Tarsus and his fellow believers managed to spread the fledgling faith outside of Judea into Asia Minor, southern Greece, and then ancient Rome. Eventually, Christian missionaries reached some areas of Europe such as the British Isles, Holland, and Germany. Meanwhile, rulers such as Charlemagne imposed the faith upon their conquered populations. Over the next few centuries, European expeditions backed by both monarchs and the Roman church attempted to expand the reach of their faiths and empires.
Missionary Work’s Dark History in Canada
Emory University’s ScholarBlogsreveals that the “white man’s burden” concept focused on colonialist advancement by “civilization, commerce, and Christianity.” Thus, religion became a tool by which European morals were forced upon native populations while promoting the exploitation of lands, resources, and peoples throughout Africa, Asia, and the Americas.
The Canadian Encyclopediarefers to early Christian missions among Canadian Indigenous peoples as an “ostensible motive for European occupation.” Facing History and Ourselvescites Indian residential schools as a salient example of how First Nations civilizations were impacted in horrific ways. History reveals that these government-funded church-run institutions sought to replace Indigenous children’s cultures with a “civilized” Western version. Children at the residential schools were forbidden to speak their original languages or engage in their native cultural and religious traditions.
Understanding Chau’s Motives
One telling detail about John Allen Chau’s motives may come from his own journal. A CNN article published on November 23 revealed that he questioned whether North Sentinel Island was “Satan’s last stronghold.” Chau may have believed that he should obey what many Christians call “the Great Commission,” or the act of spreading Jesus’s teachings and making disciples. Yet many sources, including ABC News and The Root, report that Chau’s explicit purpose was to convert the Sentinelese islanders.
Several Protestant evangelical sects consider the Great Commission as an imperative that every Christian must follow, but modern thinkers wrestle with deeper questions about the meaning of this directive. Patheos columnist Paul Louis Metzgeropined that modern missionaries must avoid colonizing by educating individuals instead of moralizing and oppressing them. Saba Imtiaz also describes how some progressive Christian denominations emphasize humanitarian aid rather than proselyting in a March 2018 article for The Atlantic.
Still others argue that Christian missions and their colonialist histories cannot be separated from each other. Splinter News’ Luna Malbrouxdiscusses why many black individuals are abandoning Christianity for traditional African religions, declaring that patriarchy, misogyny, and white supremacy are still evident in Christian cultures. Others point to modern-day societal impacts, such as American pastor Scott Lively’s influence on Ugandan laws prohibiting same-sex love.
Serious Questions and Important Lessons
In the past, the desire to Christianize native peoples led to staggering atrocities and abuses. Thanks to Christian missions’ linked history with colonial occupation, people are questioning whether missionary work has an appropriate place in our modern world. If nothing else, John Allen Chau’s death can impart important lessons about discretion, respect, and understanding the difference between sharing one’s faith and significantly transforming or obliterating other cultures.
Halloween is a billion-dollar industry in Canada, ranking only second behind Christmas among profitable holidays. As with many modern holidays, it appears to be a mingling of Christian religious observances and Celtic pre-Christian traditions originating in an older festival known as Samhain. So where does Samhain end and Halloween begin? Keep a dish of sweet treats nearby to nosh on as you read through the mysteries behind this popular spooky celebration.
Is Halloween a Celtic Import?
The Canadian Encyclopedia reveals that Halloween’s most popular traditions came to North America sometime in the 1800s. The first documented instance in Canada of costume wearing occurred in Vancouver in 1898, while “trick or treat” was first recorded in Alberta in 1927. The Canadian Encyclopedia’s entry further suggests that these customs likely migrated here with Irish and Scottish immigrants. South of the border, the United States Library of Congress’ American Folklife Center appears to back up the assertion that Halloween came to us from Celtic Europe, with its observance rooted in older Samhain practices.
Samhain: A Time for Harvests and Spirits
The modern Irish term “Samhain” (pronounced “SOW-in”) refers to end-of-harvest revelries. It’s hard to ascertain when ancient Celts began marking the end of autumn, but the oldest documented example appears in Irish literature from around the 10th century C.E. Prior to that, Irish mythology mostly existed as spoken word traditions. Samhain’s festivities were held starting at sundown on October 31 and ending at dusk on November 1, a date that originally lined up with the Celts’ New Year. It’s also one of the four major seasonal holidays, along with Imbolc, Beltaine and Lughnasadh, on the ancient Celtic calendar.
Besides heralding the arrival of the cold season, these pre-Christian Celtic peoples believed that the barrier between the land of the living and the realm of the dead thinned at Samhain, allowing the souls of the dead to enter the waking world. Bonfires were lit to honor them and encourage their return to the Otherworld, a vast supernatural plane in which fairies, demons, deities and departed souls dwelled. Because these beings were thought to wander around on Samhain, offerings of food and drink were left out so that they’d leave the living alone.
Christianity and All Hallows’ Eve
Multiple sources have pointed to Catholicism’s adoption of pagan holidays into its own liturgical calendar. For instance, the December 25 date of Christmas also coincides with older celebrations of Saturnalia in ancient Rome and mid-winter celebrations across the rest of Europe. The American Folklore Center remarks that Pope Gregory I actively sought to absorb older customs and celebrations from non-Christian cultures in hopes of converting more people.
As Church leaders demonized native Celtic beliefs and condemned their Druids as devil worshippers, the All Saints feast was also moved to November 1. The day before became known as All Hallows’ Eve, yet the association of October 31 and November 1 with the mythology of Samhain never completely faded. Older Celtic practices of playing pranks, wearing disguises to confuse the dead and leaving out treats to mollify malicious spirits continued.
Modern-Day Celebrations in Canada
While some fundamentalist Christians condemn Halloween as evil, the Canadian Encyclopedia disclosed that 68 percent of Canadians participate in its festivities every year. Followers of Celtic Neopagan spiritual paths might mark the day with bonfires, magical and ritualistic celebrations, and gatherings with friends and family. Moreover, the people who buy candies, dress up for trick or treat and throw Halloween parties come from many different faiths. With pagan and Christian contributions to the modern holiday and the childlike wonder and fun it can bring, there’s little surprise as to why it remains popular with Canadians in the 21st century.
World Interfaith Harmony Week is about bringing different religions together.
Seven years ago, H.M. King Abdullah II of Jordan proposed a week for Muslim and Christian leaders to engage in dialogue based on common elements of their religions. The King made this proposal to the United Nations, and it only took one month to be unanimously adopted by the organization. The first week in February is now observed as World Interfaith Harmony Week.
Common Elements in Monotheistic Religions
Muslims, Jews and Christians have two commandments that are common in each religion:
Love of God
Love of the Neighbor
The idea is that these two commandments are at the heart of Judaism, Christianity and Islam. Looking at these two philosophies, we can find solid theological ground without compromising the tenets of our own faith.
Leaders came together and published “A Common Word” (ACW) as a way to bring religions together. “ACW is a document which uses religion as the solution to the problems of inter-religious tensions. By basing itself on solid theological grounds in both religions ACW has demonstrated to Christians and Muslims that they have a certain common ground (despite irreducible theological differences) and that both religions require them to have relations based on love not on hatred.”
2017 Events Around the World
Countries around the globe plan events to bring people together to find world peace. According to worldinterfaithharmonyweek.com, in 2017, there are currently 472 events on the calendar. While Western countries plan activities smaller countries have activities listed on the calendar.
King Abdullah believed that society could use infrastructure to bring harmony and peace between individuals, thus leading to peace between countries. Although we still have a lot of work to do, it is evident that more people want to see respect and tolerance between religions, governments and communities.
2017 Theme
The theme for 2017 is “The Gift of Love”. Although he is a direct descendent of the Islamic Prophet Muhammad, the King is funding the restoration of Christ’s Tomb in the Church of Holy Sepulchre. His gift is thought to be worth about $4 million dollars. King Abdullah believes in the true message of Islam, but he also promotes interfaith dialogue. He has proven his worthiness as custodian of both Muslim and Christian holy sites through his words, deeds and actions. He truly has given the world a gift of love by respecting a faith not his own.
Take Part in World Interfaith Harmony Week
World Interfaith Harmony Week for all the world’s religions. While religions have common ground, it’s up to us to engage in dialogue and find that common ground to bring us together.
The United Nations has many declarations for world peace, cultural diversity and tolerance. World Interfaith Harmony Week is just one more time that is dedicated to finding common ground between faiths. We may not be able to change the entire world by being friendly, but we can change our community by encouraging diversity and tolerance.
Although the Universal Life Church is not a Christian or a Catholic organization, we share many of the same basic beliefs that constitute the foundations of these religions. For instance, our interfaith ministers agree with the Christian message that actions as well as thoughts play a significant part in mortality. Those who knowingly commit acts that they believe are wrong sometimes depend on their religion to offer them ablution simply because they’ve asked for forgiveness after the fact. A great example of this is those who celebrate Mardi Gras in ways that are against the teachings of their religion before repenting during Lent to make up for their transgressions. This can be compared to intentionally living a life outside the boundaries of personal belief systems and asking for redemption on the deathbed.
The term Mardi Gras is actually French for Fat Tuesday, which is the last night before Lent when believers can enjoy dining on foods rich in calories, fat and taste. Over the years, revelers have incorporated other behavior into Mardi Gras festivities. Most people who celebrate Mardi Gras consider it to be great fun and often go all-out in their activities, similar to how some people spend Saturday nights engaging in behavior that is considered a sin by their church before appearing at services on Sunday morning.
The interfaith ministers who have become ordained through the Universal Life Church do not necessarily believe that the behavior of Mardi Gras revelers constitutes sin. However, we do feel as if spiritual beliefs should be given more than just lip service. Its a complex issue because even though most people probably consider such behavior to be gaming the system, common interpretations of certain parables in Christianity validate the idea that those who reach spiritual enlightenment late in life are entitled to the same rewards as those who have been pious from an early age. The Biblical Parable of the Workers in the Vineyard portrays a situation in which workers were paid the same whether they had worked for one hour in the vineyard or for an entire day. This parable stresses the belief that God loves all people equally and that does not grant favoritism based on the length of time that a person has been a believer.
Conflicts such as these are excellent opportunities for discussion about spiritual matters. Is it really morally right to use the act of asking for forgiveness after engaging in behavior that is against one’s moral code as a sort of spiritual “get out of jail free” card, and is it possible for a person to abuse the notion of forgiveness so many times that they run out of free passes?
Those who become ordained in the Universal Life Church don’t follow a set of beliefs decided on by others. We believe that every individual, including our interfaith ministers, has to find and follow his or her own spiritual path. Part of the process of developing an individual moral code is exploring questions such as this one thoughtfully and in-depth.
