Abraham nodded his agreement vigorously, and said, “Don’t ask me— Predestination is a Christian doctrine, not a Jewish one.” Turning to Jobran, he asked, “So why is that, Mr. Christian?”
Jobran threw up his hands in a gesture of helplessness, and said, “Hey, I’m the guy with more questions than answers, remember?” and they all laughed. Jobran then asked Reverend Williams, “Do you see any need for evangelism, then?”
Very seriously, the Reverend replied, “I proclaim everywhere the message of salvation that God has given to me, but the results are up to God. I do not have the responsibility to try and ‘convert’ anyone. ‘He who has ears to hear, let him hear!’” In a very sober and reasonable voice, he added, “But lest you think that it’s just me, Brother Carlton Pearson, and some old 18th century Universalists that are preaching this, you should realize that growing numbers of Christians—not counting Seventh-Day Adventists, who are kind of unusual Christians—are coming around to the Conditionalist point of view: F.F. Bruce, John Stott, Clark Pinnock, Edward Fudge, Michael Green, John Wenham, Philip Hughes, Dale Moody, W. Graham Scroggie, Stephen Travis; even well-known Catholics such as Hans Urs Von Balthasar suggest that we may hope that all will be saved.”
“What you would say to the ministers—mostly white—who have distanced themselves from your position with regard to declaring salvation a certainty for men such as rappers Tupac Shakur and Biggie Small?” Jobran wondered.
“‘Judge not, that ye be not judged,’ is what Jesus said in the Sermon on the Mount. Those people that would condemn young brothers like Tupac and Biggie need to first ‘walk a mile in their moccasins,’ as our Native American brothers would say.” He rose from his desk, and began to pace around the room as he spoke. “Do those white ministers know what it’s like to be a young black man in America today? Where going to prison is a more likely future for you than going to college? Where succeeding in the white man’s world will get you branded as a ‘sellout’ by your black brothers and sisters, yet never truly enable you to succeed on equal terms with whites—you always have to be some kind of Ward Connerly or Clarence Thomas-like, foot-jivin’ conservative, just to even get a seat at the table. Like anything else, a black man has got to be twice as conservative as a white man to succeed in the conservative political camp, and even when you do, they still stab you in the back with books such as The Bell Curve—which is why many of those ‘new Black Conservatives’ who have tried it eventually see it for what it really is: Bullshit.”
Turning suddenly and pointing directly at Jobran, he said in a heated voice, “You think that a strong, proud young black man is going to want to have these ‘Black Conservatives’ as a role model? Hell, no,” he said, slamming his hand on the wall. “These same conservatives criticize the black family as being ‘matriarchal,’ ‘woman-dominated,’ and so on. Why don’t these same critics praise young men like Tupac and Biggie for creating new stereotypes, that strong young men can be proud of?”
Meekly, Jobran suggested, “There are other roles models for young men. Athletes, for example.”
Reverend Williams nodded, but then held up his hand and said, “But not every one of us can make it in sports—or entertainment; there just ain’t enough seats to go around!” He returned to his seat at the desk, and said, “If a young black man has got to wave about a gun in a movie or in a video to show that he’s free and independent—and not about to be cowed by the white power structure in this country—then that may be just him, ‘Doin’ what a man’s got to do.’ And that’s why young black men respond to these images of strength: they’re showing the next generation of young men of the community that you can be strong and be a Christian; that you can protect your woman and children and be a Christian; in short, that you don’t got to be a punk-ass bitch to be a Christian!”
Doubtfully, Jobran asked, “They couldn’t promote images of strength without waving guns around?”
“The guns are just a symbol,” Reverend Williams responded. “Remember that in Luke 22, Jesus himself told his disciples to take up swords.”
Jobran shook his head dubiously and said, “But isn’t that a repudiation of the basic message of Jesus, as portrayed in the Sermon on the Mount, for example? How about the phrase, ‘Turn the other cheek’?”
Patiently, Reverend Williams explained, “Remember that in his earthly ministry, Jesus was ‘brought as a lamb to the slaughter.’ (Isa 53:7) But that time is over; when he comes again, he will be carrying a double-edged sword, according to the Book of Revelation.” (1:16)
Abraham said, “So in your estimation, even the rappers who advocate so-called ‘hardcore gangsta rap’ are in Heaven?”
Reverend Williams shook his head, and said, “Not all of them; remember, I said that you can repudiate the salvation of Jesus, which is to commit blasphemy against the Holy Ghost; yes indeed, there is an ‘unforgivable sin.’ And certainly, there are some rappers who have done that—just as there are athletes, movies stars, as well as ordinary people, who have done just that. But as regards Tupac, Biggie, and other musicians and actors like them who have added so much to our world culturally: I have no doubts about the salvation of the men you named. I’m sure that all of them are making music full-time now—without all the hassles and static they got from their white record company executives. Heaven is the greatest party of all!” He clapped his hands, emphasizing his own conclusion. Then, in an aside to Jobran and Abraham, he said softly, “Quite frankly, the musicians that I have the most doubts about are all of those white musicians that play Heavy Metal, where their lyrics talk about serving Satan, selling your soul to the Devil, and other blasphemous topics. Some of them in Scandinavia actually burn down churches, I understand.”
Abraham looked curiously at Jobran, who nodded his agreement. Abraham then said, “You’ve got a point there. So you don’t believe in the salvation of people like that?”
Reverend Williams paused a moment, as if giving the matter careful consideration, and said tentatively, “Well, I still wouldn’t ever ‘judge’ even one of them. From what I hear, a lot of times that whole ‘Heavy Metal’ and ‘Death Metal’ thing is just image, attitude, and makeup, and the musicians themselves are rather ‘normal’ people. Some of the most famous people in the business are Christians, I understand, who just perpetuate the image because it sells records.”
Jobran sounded doubtful, “And you think that it’s OK to sell records under such false pretenses?”
“I think that it’s OK to survive in this world,” said Reverend Williams. “And I think that in order to survive in this world, sometimes you’ve just got to do what you’ve got to do. In a world of sharks, it’s often necessary for you to be like a shark, at least to some extent.” He looked indignant, and added, “It gripes me when I see the inconsistency of people that have no problem with Al Pacino or Robert De Niro playing hardcore mobsters—killing people right and left in their movies—but that do have a problem with musicians who wave around fake guns in their videos. Men like Tupac and Biggie came from the streets, and their songs are just reflecting the reality of life on the streets. Rap and Hip-Hop are just a modern equivalent of the realist movement in literature—such as Dickens, Zola, and Balzac—because Hip-Hop is the ‘literature’ of today’s youth!”
Jobran looked doubtful. “The idea is still a little hard for me to grasp. I’m more used to the notion that Christians should be ‘In the world, but not of the world.’”
Reverend Williams nodded and said, “I absolutely agree that we should not be of this world: This world teaches hatred, it teaches racism, it teaches economic exploitation, it teaches war. That is completely antithetical to the Christian message of love and redemption.” Making a gesture toward his visitors, he added, “I can understand why it’s difficult for you to grasp this idea, coming from your cultural background. How could you understand what it’s like to be an African people living in the Diaspora, t
he dispersion—scattered amongst the world, suppressed and persecuted not because of something you have done, but simply because of what you are.”
In a quiet voice, Abraham said, “Actually, my people do understand what it is like to be persecuted, and to live in a Diaspora.”
The minister looked at Abraham contritely, then stood up and came around to lay a hand on Abraham’s shoulder, and said, “And you are absolutely right about that, my friend. As a Christian, I know that the Jewish people are my brothers and sisters. I have studied the history of the Holocaust, and of the persecution of my Jewish brethren throughout history, and I am very much in sympathy and support with your people. Although there are black organizations and individuals who think differently about this than me, my own position is more closely aligned with Cornel West and Henry Louis Gates on this particular issue.” Then he laughed, and added, “For those brothers and sisters who think differently— when we all get to Heaven, they’ll see that I was right!”
With genuine emotion, Abraham replied, “And I, in turn, decry the bigoted attitudes and even racism of many of my colleagues in the faith. It’s sad that after the initial phase of the civil rights movement was completed, the alliance between blacks and Jews diminished. There are too many times when tension between the two groups has been high.”
Reverend Williams nodded, and said, “I agree, but I think that the tensions are mostly present in places such as certain inner cities such as Los Angeles and New York City, where the economic and social conditions impose a condition of stress upon everyone in the area. When jobs are scarce, and crime is rampant, it’s easy to want to find a scapegoat to blame for your problems. We need to realize that in areas where we are both in the minority, Blacks and Jews still need to be able to stick together, to work for our common good.”
“Exactly,” seconded Abraham. “We should realize how much we still share; the commonality of interests that we still have.” Spontaneously, Abraham stood up, and the two men embraced.
“That’s encouraging,” said Jobran, with a smile. With a grin, Reverend Williams motioned for him to stand up, and they embraced also.
“One point I should clear up,” Reverend Williams said. “Although as you’ve seen, I’m not shy or self-conscious about using the words ‘black’ and ‘white,’ and although I sometimes talk about ‘white people this,’ and ‘white folks that,’ I don’t judge people because of the color of their skin, any more than God does. A lot of the strongest and most supportive members of my congregation are white—and not just because they are married to someone else in the congregation!” They all laughed. “No, our white members are able to admit that they have benefited from past oppressions, and are willing to try and make amends, and to be in the ‘minority’ for once.” He smiled broadly, and added, “Plus, they just appreciate a congregation where they are taught a message of inclusivity, not exclusivity.”
“I’ve certainly heard some messages of exclusivity lately,” Jobran said, shaking his head.
“And that’s why we all need to be able to spend eternity in Heaven together,” Reverend Williams said, laughing. “If we didn’t all by and large make it to Heaven, we wouldn’t have the time to work these things out!”
Jobran extended his hand, and said, “Speaking of time, we’ve taken up enough of yours. Thanks for clarifying your position for us.” They shook hands all around. Jobran added, “And to be perfectly honest, I hope that you’re right.”
“‘Let not your heart be troubled,’ said Jesus in John 14:1,” quoted the Reverend. “I can envision a time not too far distant when I will get to meet this lovely wife of yours; and you, I, and Rabbi Kaplan and his wife will all get together, and talk over old times on Earth.”
“Sounds good to me,” said the Rabbi, and he and Jobran headed to the door.
“Wait, you’d better let me accompany you two to your car, and see that you get out of the neighborhood safely,” Reverend Williams said, following them and lifting an admonishing finger. “We’re not in Heaven yet!”
14
PEOPLE OF DIFFERENT BOOKS
They pulled up in Abraham’s car to the locked gate, which surrounded the building; only a few cars were in the parking lot. A small, unobtrusive sign was posted on the outside of the building, which read, “Greater Stentoria Islamic Center.”
Abraham buzzed the intercom at the locked gate. After a moment, a voice came over the intercom, and said, “Yes?”
Jobran leaned over Abraham, and said loudly, “My name is Jobran Winter, and my friend and I have an appointment at 9:30 with Imam Rhaman.”
There was no response at the other end. They waited. After several minutes had passed by with no response, Abraham said, “I’m starting to feel like a sitting duck, parked half in the street out here.”
“That’s probably how they feel,” Jobran said. “I read that they had protest demonstrations here both after the September 11th terrorist attacks, after the 2003 war with Iraq and the later Mideast conflicts, and after those recent terrorist attacks.” He shrugged his shoulders, and added, “I guess that tends to make you kind of justifiably paranoid. I suppose it’s part of the price you pay for being the largest Mosque in town, with a congregation that’s mostly Middle-Eastern.”
The voice from the intercom interrupted, and said, “Please drive through quickly,” and the gate opened by remote control. Abraham gunned the engine, and got quickly through the gate, which shut rapidly after him. “Boy, they don’t give you much time, do they?”
“I imagine they keep it open longer when they’re having services on Fridays,” Jobran said. “We’re here on an off day.”
They parked as close to the entrance as they could get. Before getting out of the car, Abraham said, “I feel like a secret agent, infiltrating behind enemy lines.”
“Look, you didn’t have to come,” Jobran said, teasing his friend.
“Are you kidding? I wouldn’t have missed this for the world,” Abraham said. “Fortunately, I don’t have a wife or children to risk losing.”
The front door was also locked, so Jobran knocked gently on the glass. Momentarily, the shade obscuring the door was pulled aside, and a bearded face appeared, and they heard the sound of the door being unlatched.
“Please, to come inside,” said the man to whom the face belonged, with a thick Middle-Eastern accent; he was wearing the traditional Islamic turban. As soon as Jobran and Abraham had stepped inside, he locked the door behind them again.
“Security’s tight, huh?” asked Jobran, but the bearded man made no answer.
“Please, to come this way,” the bearded man said, motioning for them to follow, and he headed down a wide hall. Jobran and Abraham followed, surprised by the barrenness of the walls. Jobran suspected that this building had not been designed to house a Mosque; it looked more like a department store, with its comprehensive network of overhead lights and sprinkler system.
Eventually, they reached a set of offices with wood-paneled doors; there were no names, only numbers, on the doors. When he reached #7, the bearded man knocked softly three times, waited a moment, then opened the door, motioning the visitors to enter, and saying, “This way, please.”
A tall Middle-Eastern man with a long, black beard rose from his desk to greet the visitors. He extended his hand to Abraham, saying, “How do you do, sir? I am Dr. Abdullah Rhaman, Imam of this Mosque. I take it you are Mr. Winter?”
Abraham nodded, then pointed his thumb in Jobran’s direction. “That’s Jobran Winter; I’m Abraham Kaplan.” This name brought a troubled look to Dr. Rhaman’s face.
Jobran took Dr. Rhaman’s hand, and shook it. “Thank you, Dr. Rhaman, for agreeing to meet with us. I’m sure that you’re a very busy man.”
Dr. Rhaman still looked troubled, and said to Abraham, “Your name…it sounds…“.
Abraham saved him the trouble, and sai
d, “I am Jewish; in fact, I’m even a Rabbi, from the Reform—or progressive—tradition in Judaism.”
The Imam blanched, and looked at Jobran with a look of betrayal, and seemed ready to back out of the whole arrangement. Then a thought apparently occurred to him, and he sharply asked Abraham, “Are you a Zionist?”
Abraham was taken aback by the directness of the question, then stammered, “I believe in the right of the Israeli people to live in an independent state, such as was approved by the United Nations in 1948—if that’s what you mean.”
Jobran rolled his eyes; this isn’t starting off very well, he thought. Looking meaningfully at Abraham, then turning to Dr. Rhaman, he said, “Sir, as I explained in my letter of inquiry, our purpose is religious, not political. You have my absolute word of honor that we are here not to proselytize, or to criticize your beliefs and practices; we only sincerely want to understand them better. Just last week, we met with Reverend Williams—who has been profiled on TV and in the newspapers—for the same reason.” Dr. Rhaman nodded, starting to relax a bit, as Jobran continued, “In fact, that is how I met Rabbi Kaplan in the first place—I was investigating his religion. But we discovered that we had a common interest in the subject of life after death, and we decided to join forces. Abraham is from a Jewish background, I am from a Christian background—but our motivation for being here today is both intellectual and spiritual. We feel that it is critical for westerners in general, and Americans in particular, to become knowledgeable about Islam. Islam may well be the religion with the largest number of adherents in the world, and it is almost certainly the world’s fastest-growing major religion.” Dr. Rhaman nodded his head, proudly. “In fact,” Jobran added, “I believe that it is the third-largest religion in this country, and may soon be the second-largest.”
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