What wisdom do you find in your tradition in relating to people of other faiths?

David Arnow Jewish

As God’s world abounds with variety, so the paths of faith are numerous. “Let all peoples each walk in the name of their God and we will walk in the name of Adonai our God for ever and ever” (Micah 4:5). Jews don’t hold a monopoly on divine reward. Our ancient sources teach that “righteous people among the nations of the world have a place in the world to come.”* We should take a lesson from God in celebrating diversity. “For a man mints many coins from one mold and they are all alike, but God minted all people from the mold of Adam and yet not one is like another.”

Mary C. Boys Christian

Christians do not agree among themselves about the status and fate of the religious other. A great deal of theological argumentation has been devoted to whether “the other” is “saved.” Yet whatever the range of opinion, which varies both across and within Christian traditions, an important nugget of wisdom is often overlooked: the revelatory power of the “stranger,” and the righteousness of those who treat the stranger justly.

Matthew’s gospel provides a vivid vision of the final judgment (25: 31-46). Those judged “righteous” by the “Son of Man” for providing him with food and drink for the hungry and thirsty, welcoming the stranger, clothing the naked, and visiting the imprisoned ask, in effect, when they did that for him. “Truly,” they are told, “just as you did it to one of the least of these who are members of my family, you did it to me.” We will be judged by how we treat others.

Related Texts

Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ He said to him, ‘What is written in the law? What do you read there?’ He answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.’ And he said to him, ‘You have given the right answer; do this, and you will live.’

But wanting to justify himself, he asked Jesus, ‘And who is my neighbor?’ Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?’ He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’
— Luke 10:25-37

Christians do not approach the issue of migration from the perspective of tribe or nation, but from within a faith community of love and welcome, a community that teaches and expects hospitality to the poor, the homeless, and the oppressed. The Christian community not only welcomes and embraces migrants but can be led by them toward clearer understandings of justice and hospitality. Furthermore, many migrants in many parts of the world today are themselves members of the Christian community, brothers and sisters of the same baptism, gathered around the same sacramental table. And people beyond the Christian community deserve no less hospitality than Christians extend to themselves.

United Methodists should harbor no doubt about their responsibility to all those who live here on the earth, especially the poor, the homeless, and the mistreated. John Wesley’s concern for the poor and outcast was constant and extended far beyond acts of charity. He worked for just systems in which persons could with dignity stand on their own feet. Wesley advocated just relationships within the social order. When some have great abundance while others are homeless and hungry, the biblical task is not merely to help those in need, but to seek justice—to shift resources and opportunity so that all are at the table, all are fed, all experience the abundance of Gods’ love both physically and spiritually.
“Global Migration and the Quest for Justice,”
— The Book of Resolutions of the United Methodist Church: 2008. Resolution 6028, pp. 754-63.

Muhammad Shafiq Muslim

According to the Qur’an, God created humanity from Adam and Eve, a single pair, one male and one female. The Qur’an goes on to note that God divided the descendants of Adam and Eve into nations and tribes, not so they would despise one another, but so they would know one another (49:13). The Qur’an explains that if God had willed, He could have made people as one community (11:118). The fact that God fashioned a world with different rituals and ways of worship further reveals God’s intention to create a diverse community of people. And the Qur’an clearly warns that process of inviting others toward God should not lead to dispute (22:76). Elsewhere, the Qur’an states that God created peoples with different customs and religious practices to inspire competition among them in performing good deeds (5:48). The diversity within humanity is a blessing from God for me and I believe that we must do our best to know each other and treat one another with respect as God intended.*

Note: Translation of the Qur’anic verses and many of the Hadith translation with references were taken from Islamicity.com; some translations of and references to the Hadith were taken from ahadith.co.uk.