Reza Aslan Quotes

It was not unusual to be called Son of God in ancient Judaism. God calls David his son: "today I have begotten you" (Psalms 2:7). He even calls Israel his "first-born son" (Exodus 4:22). But in every case, Son of God is meant as a title, not a description. Paul's view of Jesus as the literal son of God is without precedence in second Temple Judaism.

As a believer and a pantheist, I worship God not through fear and trembling but through awe and wonder at the workings of the universe - for the universe is God. I pray to God not to ask for things but to become one with God. I recognize that the knowledge of good and evil that the God of Genesis so feared humans might attain begins with the knowledge that good and evil are not metaphysical things but moral choices. I root my moral choices neither in fear of eternal punishment nor in hope of eternal reward. I recognize the divinity of the world and every being in it and respond to everyone and everything as though they were God - because they are. And I understand that the only way I can truly know God is by relying on the only thing I can truly know: myself.

One could argue that the clash of monotheisms is the inevitable result of monotheism itself. Whereas a religion of many gods posits many myths to describe the human condition, a religion of one god tends to be monomythic; it not only rejects all other gods, it rejects all other explanations for God. If there is only one God, then there may be only one truth, and that can easily lead to bloody conflicts of irreconcilable absolutisms.

Indeed, everything that is currently being said about America's diverse Muslim population - that they are foreign and exotic and un-American - was said about Catholic and Jewish immigrants nearly a century ago.

This creator god was called Allah, which is not a proper name but a contraction of the word al-ilah, meaning simply the god.

More than a thousand years before Christ, Zarathustra preached the existence of a heaven and a hell, the idea of a bodily resurrection, the promise of a universal savior who would one day be miraculously born to a young maiden, and the expectation of a final cosmic battle that would take place at the end of time between the angelic forces of good and the demonic forces of evil.

The idea that education will lead to a lessening of bigotry is just factually incorrect.

Both gospels employ the term "Son of God" exactly as it is used throughout the Hebrew Scriptures: as a royal title, not a description.

It has often been noted that the biblical stories recounted in the Quran, especially those dealing with Jesus, imply a familiarity with the traditions and narratives of the Christian faith.

As with all journeys, the Way has an end, though it should not be imagined as a straight road leading to a fixed destination but rather as a majestic mountain whose peak conceals the presence of God. There are, of course, many paths to the summit-some better than others. But because every path eventually leads to the same destination, which path one takes is irrelevant.

Thus, a story concocted by Mark strictly for evangelistic purposes to shift the blame for Jesus's death away from Rome is stretched with the passage of time to the point of absurdity, becoming in the process the basis for two thousand years of Christian anti-Semitism.

Thus it is written that the messiah would suffer and rise again on the third day," Jesus instructs his disciples (Luke 24:44–46). Except that nowhere is any such thing written: not in the Law of Moses, not in the prophets, not in the Psalms. In the entire history of Jewish thought there is not a single line of scripture that says the messiah is to suffer, die, and rise again on the third day, which may explain why Jesus does not bother to cite any scripture to back up his incredible claim.

Ezekiel declared, in the center of all nations

One day, while he was idly reciting his verses to a captive audience, a scrap of paper, borne by the wind, landed on his lap. On it were written two words: "Layla" and "Majnun." As the crowd watched, Majnun tore the paper in half. The half on which was written "Layla" he crumpled into a ball and threw over his shoulder; the half with his own name he kept for himself.
"What does this mean?" someone asked.
"Do you not realize that one name is better than two?" Majnun replied. "If only you knew the reality of love, you would see that when you scratch a lover, you find his beloved."
"But why throw away Layla's name and not your own?" asked another.
Majnun glowered at the man. "The name is a shell and nothing more. It is what the shell hides that counts. I am the shell and Layla is the pearl; I am the veil and she is the face beneath it."
The crowd, though they knew not the meaning of his words, were amazed by the sweetness of his tongue.

God doesn't make you a bigot. You're just a bigot.

In recognition of his service, Rome named Herod "King of the Jews", granting him a kingdom that would ultimately grow larger than that of King Solomon

But there I have another name. You must learn to know me by that name. This was the very reason you were brought into Narnia, that by knowing me here for a little, you might know me better there.

Obama has been the single worst president in modern American history in dealing with the Israeli-Palestinian conflict.

The reformation of Christianity was a terrifying process, but it was not, as it has so often been presented, a collision between Protestant reform and Catholic intransigence. Rather, the Christian Reformation was an argument over the future of the faith - a violent, bloody argument that engulfed Europe in devastation and war for more than a century.

I really believe that to have a full impression of Jesus, both as Christ as a man, you must know about the world that gave shape to him - the world out of which he arose.

I have to say that it's a weird feeling to have to respond to a Christian leader of an anti-Muslims organisation - it would be like having to respond to a Muslim leader of an anti-Jewish organisation about Judaism so the whole thing is kind of weird. Let me just say it's kind of convenient to simply pick and choose whatever violent bits and pieces one finds in the Koran and ignore the equally important versus that talk about compassion and peace.

There is absolutely no difference between religion and politics at all in Jesus' time. In other words, every seemingly religious word that came out of Jesus' mouth had very clear and unmistakable political connotations to it.

Bill Maher is right to condemn religious practices that violate fundamental human rights. Religious communities must do more to counter extremist interpretations of their faith. But failing to recognize that religion is embedded in culture - and making a blanket judgment about the world's second largest religion - is simply bigotry.

The loss of Abu Talib's protection was certainly demoralizing, if not detrimental to Muhammad's physical security. But returning home after one of his painfully violent revelatory experiences, or after suffering another indignity from the Quraysh - his head covered in dirt, his tunic defiled with blood - and not having Khadija there to wrap him in her cloak and hold him in her arms until the terror subsided must have been an unimaginable sorrow for the Prophet.

Nor is it surprising that three of the first four leaders of Islam were killed by fellow Muslims, though it is important to recognize that both the rebels who murdered Uthman and the Kharijites who assassinated Ali were, like their spiritual successors among the Jihadists of today, far more concerned with maintaining their personal ideal of Muhammad's community than with protecting that community from external enemies. After

Crucifixion was a widespread and exceedingly common form of execution in antiquity, one used by Persians, Indians, Assyrians, Scythians, Romans, and Greeks. Even the Jews practiced crucifixion; the punishment is mentioned numerous times in rabbinic sources. The reason crucifixion was so common is because it was so cheap. It could be carried out almost anywhere; all one needed was a tree. The torture could last for days without the need for an actual torturer. The procedure of the crucifixion - how the victim was hanged - was left completely to the executioner. Some were nailed with their heads downward. Some had their private parts impaled. Some were hooded. Most were stripped naked. It was Rome that conventionalized crucifixion as a form of state punishment, creating a sense of uniformity in the process, particularly when it came to the nailing of the hands and feet to a crossbeam.

Whether for good or for bad, the Iran that ultimately rises out of the ashes of last summer's uprising will be unlike the Iran we know today, and for that we can thank the Green Movement, not another round of useless sanctions.

Luke would have had no idea what we in the modern world even mean when we say the word "history." The notion of history as a critical analysis of observable and verifiable events in the past is a product of the modern age; it would have been an altogether foreign concept to the gospel writers for whom history was not a matter of uncovering facts, but of revealing truths.

A similar lack of concern about Jesus's earthly origins can be found in the first gospel, Mark, written just after 70 C.E. Mark's focus is kept squarely on Jesus's ministry; he is uninterested either in Jesus's birth or, perhaps surprisingly, in Jesus's resurrection, as he writes nothing at all about either event. The early Christian community appears not to have been particularly concerned about any aspect of Jesus's life before the launch of his ministry. Stories about his birth and childhood are conspicuously absent from the earliest written documents. The Q material, which was compiled around 50 C.E., makes no mention of anything that happened before Jesus's baptism by John the Baptist. The letters of Paul, which make up the bulk of the New Testament, are wholly detached from any event in Jesus's life save his crucifixion and resurrection (though Paul does mention the Last Supper).

(There is, however, one thing about which all the prophecies seem to agree: the messiah is a human being, not divine. Belief in a divine messiah would have been anathema to everything Judaism represents, which is why, without exception, every text in the Hebrew Bible dealing with the messiah presents him as performing his messianic functions on earth, not in heaven.)

The plaque the Romans placed above Jesus's head as he writhed in pain - "King of the Jews" - was called a titulus and, despite common perception, was not meant to be sarcastic. Every criminal who hung on a cross received a plaque declaring the specific crime for which he was being executed. Jesus's crime, in the eyes of Rome, was striving for kingly rule (i.e., treason), the same crime for which nearly every other messianic aspirant of the time was killed.

Those who treat the muslim woman not as an individual but as a symbol either of Islamic chastity or secular liberalism are guilty of the same sin : the objectification of women

Festus allowed Paul to go to Rome because Paul claimed to be a Roman citizen. Paul was born in Tarsus, a city whose inhabitants had been granted Roman citizenship by Mark Anthony a century earlier. As a citizen, Paul had the right to demand a Roman trial. a Festus, who would serve as governor for an extremely brief and tumultuous period in Jerusalem , seemed happy to grant him one, if for no other reason than simply be rid of him.

Mike Huckabee and indeed many of the Christian conservatives in the U.S. have far more in common with the Muslim Brotherhood than they'd like to admit, in that all of them very much want to see a role of religion in society.

Literature offers not just a window into the culture of diverse regions, but also the society, the politics; it's the only place where we can keep track of ideas.

The separation of "church and state" of which America is so proud was established in Islam fourteen centuries ago, when it was decided that no Caliph would have religious authority over the community.

Matthew and Luke also relied on what must have been an early and fairly well distributed collection of Jesus's sayings that scholars have termed Q (German for Quelle, or "source"). Although we no longer have any physical copies of this document, we can infer its contents by compiling those verses that Matthew and Luke share in common but that do not appear in Mark.

Paul may be an excellent source for those interested in the early formation of Christianity, but he is a poor guide for uncovering the historical Jesus.

Whether or not you believe that after three days of being dead and entombed, Jesus got up and walked out of his own accord, what you cannot argue about is the fervent belief of the followers that this happened.

That actually is true of most of the books in the New Testament. Such so-called pseudepigraphical works, or works attributed to but not written by a specific author, were extremely common in the ancient world and should by no means be thought of as forgeries.

When you forcefully suppress religious nationalism, you radicalize it.

The Romans may be known for many things, but humor isn't one of them. As usual, this interpretation relies on a prima facie reading of Jesus as a man with no political ambitions whatsoever. That is nonsense. All criminals sentenced to execution received a titulus so that everyone know the crime for which they were being punished and thus be deterred from taking part in similar activity. That the wording on Jesus's titulus was likely genuine is demonstrated by Joseph A. Fitzmeyer, who notes that "if [the titulus] were invented by Christians, they would have used Christos, for early Christians would scarcely have called their Lord 'King of the Jews'."[..] the notion that a no-name Jewish peasant would have received a personal audience with the Roman governor, Pontius Pilate, who had probably signed a dozen execution orders that day alone, is so outlandish that it cannot be taken seriously.

Religion is never going to go away, and anyone who thinks it will doesn't understand what religion is. It is a language to describe the experience of human nature, so for as long as people struggle to describe what it means to be alive, it will be a ready-made language to express those feelings.

I'm interested in the origins of the religious experience, how the history of religion has evolved over the last umpteen thousand years, and where religiosity is going in the future. I think that's a topic I've been chewing on for a few years; I would love to eventually work on and produce a book out of it.

There were dozens of people who walked through the Holy Land claiming to be the Messiah, curing the sick, exorcising demons, challenging Rome, gathering followers. In a way, there's nothing unique about what Jesus did. In fact, many of these so-called false Messiahs we know by name.

Judea is, for all intents and purposes, a temple-state.

Islam is more than a religion, it's much more than a religion, it's a way of life, it is a one party political system that has a very elaborate legal system that can put you to death if you leave it.

Jesus was crucified by Rome because his messianic aspirations threatened the occupation of Palestine, and his zealotry endangered the Temple authorities.

The very purpose of designing the Temple of Jerusalem as a series of ever more restrictive ingressions was to maintain the priestly monopoly over who can and cannot come into the presence of God and to what degree. The sick, the lame, the leper, the "demon-possessed," menstruating women, those with bodily discharges, those who had recently given birth - none of these were permitted to enter the Temple and take part in the rituals unless first purified according to the priestly code. With every leper cleansed, every paralytic healed, every demon cast out, Jesus was not only challenging that priestly code, he was invalidating the very purpose of the priesthood.

A king with no place to lay his head. A king who came to serve, not to be served.

Muhammad may have been, there is one detail that should not be lost in the tumult and confusion

Little by little over the following decade, the Jewish sect founded by a group of rural Galileans morphed into a religion of urbanized Greek speakers. No longer bound by the confines of the Temple and the Jewish religion, the Hellenist preachers began to gradually shed Jesus's message of its nationalistic concerns, transforming it into a universal calling that would be more appealing to those living in a Graeco-Roman milieu. In doing so, they unchained themselves from the strictures of Jewish law, until it ceased to have any primacy. Jesus did not come to fulfill the law, the Hellenists argued. He came to abolish it. Jesus's condemnation was not of the priests who defiled the Temple with their wealth and hypocrisy. His condemnation was of the Temple itself.

Montanist Christians like Tertullian believed that Jesus possessed the same divine quality as God, but not in the same quantity as God.

But Jesus's message was designed to be a direct challenge to the wealthy and the powerful, be they the occupiers in Rome, the collaborators in the Temple, or the new moneyed class in the Greek cities of Galilee. The message was simple: the Lord God had seen the suffering of the poor and dispossessed; he had heard their cries of anguish. And he was finally going to do something about it

The only way to survive in a community where movement was the norm and material accumulation impractical was to maintain a strong sense on tribal solidarity by evenly sharing all available resources.

As noted, naming a book after someone significant was a common way of honoring that person and reflecting his views.

The truth of the matter is that when you write about religion like I do, you're writing about something that people take very seriously.

The transformation of the Nazarean into a divine, preexistent, literal son of God whose death and resurrection launch a new genus of eternal beings responsible for judging the world has no basis in any writings about Jesus that are even remotely contemporary with Paul's (a firm indication that Paul's Christ was likely his own creation).

Whereas a religion of many gods posits many myths to describe the human condition, a religion of one god tends to be monomythic; it not only rejects all other gods, it rejects all other explanations for God.

The religiously observant is lumped in with the nominal Muslim, the nominal Muslim is lumped in with the non-Muslim and the radical. If we want to make sense of this mess and stop pushing Muslims into the arms of the extremist, we need to make meaningful distinctions between the religion of Islam that a billion Muslims follow and see as a guidance as a peaceful righteous moral life and the puritanical Islam of a minority which so captures the media's attention.

Pilate, as the histories reveal, was not one for trials. In his ten years as governor of Jerusalem, he had sent thousands upon thousands to the cross with a simple scratch of his reed pen on a slip of papyrus. The notion that he would even be in the same room as Jesus, let alone deign to grant him a "trial," beggars the imagination. Either the threat posed by Jesus to the stability of Jerusalem is so great that he is one of only a handful of Jews to have the opportunity to stand before Pilate and answer for his alleged crimes, or else the so-called trial before Pilate is pure legend.

A cosmic war is like a ritual drama in which participants act out on Earth a battle they believe is actually taking place in the heavens.

If you ask a Saudi Imam why women in Saudi Arabia can't drive, he'll say, 'Because Islam demands it.' But that's absurd, because - first of all - Islam demands no such thing; and secondly, the only country in the world in which women can't drive is Saudi Arabia. The inability to understand the difference between a cultural practice and religious belief is shocking among self-described intellectuals.

It took many years to cleanse Arabia of its "false idols." It will take many more to cleanse Islam of its new false idols - bigotry and fanaticism - worshipped by those who have replaced Muhammad's original vision of tolerance and unity with their own ideals of hatred and discord. But the cleansing is inevitable, and the tide of reform cannot be stopped. The Islamic Reformation is already here. We are all living in it.

Among Romans, crucifixion originated as a deterrence against revolt of slaves, probably as early as 200 B.C.E. By Jesus's time, it was the primary form of punishment for "inciting rebellion" (i.e., treason or sedition) the exact crime which Jesus was charged.[..] The punishment applied solely to non-Roman citizens. Roman citizens could be crucified, however, if the crime was so grave that it essentially forfeited their citizenship.

Should I act violently in defense of my religion, absolutely.

Manism (ancestor cults) - but it was not as concerned

Throughout the first two centuries of Islam, Muslims regularly read the Torah alongside the Quran.

Sacred history is like a hallowed tree whose roots dig deep into primordial time and whose branches weave in and out of genuine history with little concern for the boundaries of space and time. Indeed, it is precisely at those moments when sacred and genuine history collide that religions are born.

Even the Quran, which Sufis respect as the direct speech of God, lacks the capacity to shed light upon God's essence. As one Sufi master has argued, why spend time reading a love letter (by which he means the Quran) in the presence of the Beloved who wrote it?

For every well-attested, heavily researched, and eminently authoritative argument made about the historical Jesus, there is an equally well-attested, equally researched, and equally authoritative argument opposing it.

All these schools of though gradually transformed into legal institutions, the diversity of ideas and freedom of opinion that characterized their early development gave way to rigid formalism, strict adherence to precedent, and an almost complete stultification of independent though

Many of the prophets of Jesus's time were thought to just be mad men, just sort of crazy people who were claiming to channel the divine. Perhaps that means we should be a little less judgmental of some of our own crazies talking about God on the corner. They might actually have found a pretty comfortable place in Jesus's time.

I have watched Muslims chant 'Death to America!' on the streets of Tehran, then privately beg me to help them get a visa to the United States.

The idea of literalism in the Bible is a very new phenomenon. In many ways, it's a product of the scientific revolution.

Yet lost in the debate about America's true intentions in the Middle East was the fact that large majorities in every Muslim-majority state surveyed told pollsters they wanted to see their countries move toward greater democracy. A wave of democratic fervor across the Middle East created a renewed sense of hope for scores of people who had spent their lives in autocratic societies but who now looked forward to the possibility of having a say, even if in the most limited of ways, in their own political destinies. The Green Movement in Iran lit the fuse, employing new social media technologies like Twitter, Facebook, and YouTube to break the government's monopoly over the media and to demonstrate to the world their aspiration for freedom and liberty.

American Muslims - young American Muslims in particular - are starting to understand that unless they are willing to stand up for all the other oppressed communities in this country, including those discriminated against for their gender or sexuality, then no one will stand up for them.

One would think that Jesus's admonishment not to teach others to break the Law of Moses would have had some impact on Paul. But Paul seems totally unconcerned with anything "Jesus-in-the-flesh" may or may not have said.

When I was in the US, I felt that the discourse there surrounding Muslims as the other, problematising Muslims and Islam as the other was very similar to what we find in Australia, which is that the image of Islam is a constructed image in the West. We are starting from a point of view that Islam and Muslims - well Islam is a violent, misogynistic, hateful religion and that is where the debate always starts from - that presumption underlies the discourse.

But, as in the rest of Galilee, the profits firm this increase in the means of production disproportionately benefited the large landowners and moneylenders who resided outside Capernaum: the wealthy priests in Judea and new urban elite in Sepphoris and Tiberias. The majority of Capernaum's residents had been left behind by the new Galilean economy. It would be these people whom Jesus would specifically target - those who found themselves cast to the fingers of society, whose lives had been disrupted by the rapid social and economic shifts taking place throughout Galilee.

Together, these three gospels - Mark, Matthew, and Luke - became known as the Synoptics (Greek for "viewed together") because they more or less present a common narrative and chronology about the life and ministry of Jesus, one that is greatly at odds with the fourth gospel, John, which was likely written soon after the close of the first century, between 100 and 120 C.E.

I wouldn't call myself a Christian because I do not believe that Jesus is God, nor do I believe that he ever thought that he was God, or that he ever said that he was God.

The people on the streets of Egypt and Tunisia and Libya and Syria and Iran have done more to defeat the ideology of Al Qaeda than anything that the United States has done. They have shown that there is a third way, that with peaceful protest you can have an end to dictatorship and a role for human dignity, a role for your religious faith in society.

It is no exaggeration to say that Syria holds the key for nearly all of America's foreign policy goals in the Middle East. As Syria goes, so goes the region.

Yet the Kingdom of God in Jesus's teachings is not a celestial kingdom existing on a cosmic plane. Those who claim otherwise often point to a single unreliable passage in the gospel of John in which Jesus allegedly tells Pilate, "My kingdom is not of this world" (John 18:36). Not only is this the sole passage in the gospels where Jesus makes such a claim, it is an imprecise translation of the original Greek. The phrase ouk estin ek tou kosmou is perhaps better translated as "not part of this order/system [of government]." Even if one accepts the historicity of the passage (and very few scholars do), Jesus was not claiming that the Kingdom of God is unearthly; he was saying it is unlike any kingdom or government on earth.

There's no question that homophobia is rampant among the world's 1.5 billion Muslims - but that doesn't negate the fact that there are huge groups of Muslims who have easily reconciled their faith and sexual orientation, like LGBT people in other faith communities.

Whether you're talking about MSNBC or Fox or CNN, it's all about getting enough interest out there, sensationalizing the story in such a way that people are compelled to tune in.

Naming a book after a person was a standard way of reflecting that person's beliefs or representing his or her school of thought.

The key to recognizing who Jesus was is to recognize this fundamental truth: He was a Jew.

the famed French theorist Ernest Renan, who years ago defined the nation as "a group of people united in a mistaken view about the past and a hatred of their neighbors.

Nestorian Christians argued that Jesus had two completely distinct natures - one human, the other divine - while Gnostic Christians, especially those called Docetists, claimed that Jesus only appeared to be human but was in fact fully God.

As a text, the Quran is more than the foundation of the Islamic religion; it is the source of Arabic grammar. It is to Arabic what Homer is to Greek, what Chaucer is to English: a snapshot of an evolving language, frozen forever in time

Prophets such as Micah, Amos, and Jeremiah, who appear to be predicting the coming of a future salvific character from the line of King David that would one day restore Israel to its former glory, are in fact making veiled criticisms of their current king and the present order, which the prophets imply have fallen short of the Davidic ideal.

Meanwhile, I continued my academic work in religious studies, delving back into the Bible not as an unquestioning believer but as an inquisitive scholar. No longer chained to the assumption that the stories I read were literally true, I became aware of a more meaningful truth in the text, a truth intentionally detached from the exigencies of history. Ironically, the more I learned about the life of the historical Jesus, the turbulent world in which he lived, and the brutality of the Roman occupation that he defied, the more I was drawn to him. Indeed, the Jewish peasant and revolutionary who challenged the rule of the most powerful empire the world had ever known and lost became so much more real to me than the detached, unearthly being I had been introduced to in church. Today, I can confidently say

In the history of the prophetic biblical canon that starts with Genesis, the Koran is by far the most tolerant of the views of other religions.

The choice between James's vision of a Jewish religion anchored in the Law of Moses and derived from a Jewish nationalist who fought against Rome, and Paul's vision of a Roman religion that divorced itself from Jewish provincialism and required nothing for salvation save belief in Christ, was not a difficult one for the second and third generations of Jesus's followers to make.
Two thousand years later, the Christ of Paul's creation has utterly subsumed the Jesus of history. The memory of the revolutionary zealot who walked across Galilee gathering an army of disciples with the goal of establishing the Kingdom of God on earth, the magnetic preacher who defied the authority of the Temple priesthood in Jerusalem, the radical Jewish nationalist who challenged the Roman occupation and lost, has been almost completely lost to history.

The reason crucifixion was so common is because it was so cheap. It could be carried out almost anywhere; all one needed was a tree. The torture could last for days without the need for an actual torturer.

Of observable and verifiable events in the past is a product of the modern

Indonesia, women are absolutely 100 percent equal to men

Jesus, on the other hand, was America. He was the central figure in America's national drama. Accepting him into my heart was as close as I could get to feeling truly American.