MANUAL

RESPONDING TO HATE
MANUAL

An inter-religiously informed communal response to hate crimes in the United States



RESPONDING TO HATE MANUAL 1

TABLE OF CONTENTS

TABLE OF CONTENTS.................................................................................................................................................................. 1
INTRODUCTION.............................................................................................................................................................................. 2
HATE CRIME: DEFINITION AND STATISTICS .................................................................................................................. 3
IN SOLIDARITY: A FAITH BASED APPROACH TO ACTION........................................................................................ 5
CHAPTER 1........................................................................................................................................................................................ 7

A Roman Catholic Response.............................................................................................................................................. 7
CHAPTER 2..................................................................................................................................................................................... 17

A Greek Orthodox Response .......................................................................................................................................... 17
CHAPTER 3..................................................................................................................................................................................... 23

A Hindu Response ............................................................................................................................................................... 23
CHAPTER 4..................................................................................................................................................................................... 29

A Jewish Response .............................................................................................................................................................. 29
CHAPTER 5..................................................................................................................................................................................... 37

A Response by the United Church of Christ............................................................................................................ 37
CHAPTER 6..................................................................................................................................................................................... 47

A Zen Budhist Response................................................................................................................................................... 47
CHAPTER 7..................................................................................................................................................................................... 57

An Islamic Response .......................................................................................................................................................... 57
ACTION ITEMS FOR COMMUNITY PREPAREDNESS TO RESPOND TO HATE............................................... 65

2 RESPONDING TO HATE MANUAL

INTRODUCTION

An interreligious group in New Haven, Connecticut took the powerlessness
they felt in the wake of the tragic shooting at the Tree of Life synagogue in
Squirrel Hill, PA, and turned it into a call to action. Their mission was to create
an interfaith protocol to actively, tangibly, and spiritually respond to acts of
hatred and violence inflicted upon humanity, specifically upon religious
persons and/or groups.

They embarked on their research by organizing conversations with seven
different religious communities on the topic of responding to hate. They
sought to know:

 How do we think about hate from a religious and spiritual
perspective?

 How do we show up as practitioners in solidarity with a religious
group that has experienced an act or acts of hate?

 How do we show up in solidarity and support to other groups
suffering from bias and the misuse of power?

 What can we do to stop the hate?

Each chapter features the response of one of the religious communities, and
includes a short background on the religion, a glimpse into how they think
about hate and responding to hate, demonstrative stories, and discussion
questions.

The demonstrative stories and discussion questions across chapters offer
model responses by religious leaders, and they are to be used to compel
reflection on some challenging areas, and to promote spiritual discernment
and growth. These materials may be used by your own religious community
and/or in an interfaith setting.

The Resources section is practical, offering steps and actions to be taken
preventatively and in response to a hate crime. Resources specifically include:
Action Items for Community Preparedness to Respond to Hate; Preventative
and Proactive Actions; and The Interfaith Protocol in the Event of an Act of
Hate (including a model interfaith prayer, letter template, and actionable
items).

Please let us know if you are using our manual. We would love to know, and
welcome any feedback. Please email: [email protected].

RESPONDING TO HATE MANUAL 3

HATE CRIME: DEFINITION AND
STATISTICS

Definition

According to the FBI a hate crime is a traditional offense like murder, arson, or vandalism with an
added element of bias. The FBi defines a hate crime as “a criminal offense against a person or
property motivated in whole or in part by an offender’s bias against a race, religion, disability, sexual
orientation, ethnicity, gender, or gender identity.”

The FBI adds: “even if the offenders are mistaken in their perception that the victim was a member
of a certain group, the offense is still a bias crime because the offender was motivated by bias.”

The most common hate crimes reported are destruction/damage/vandalism, intimidation, and
simple assault.

(Retrieved on Nov. 7, 2022, https://www.fbi.gov/how-we-can-help-you/need-an-fbi-service-or-
more-information/ucr/hate-crime)

Some basic things to know about hate crimes

1. Hate crimes often go unreported.
2. Hate crimes can create individual and community trauma, such as PTSD and feelings of unsafety.

Trauma may extend beyond the victims; a hate crime may cause trauma broadly for those of the
same group who may feel violated and vulnerable.
3. Hate crimes often result in secondary trauma through negative press and blaming the victim(s).
4. There might be significant financial stress as well as physical, mental, and emotional trauma.
5. Both community members and the police must send a unified message that hate is not tolerated
in the community.

4 RESPONDING TO HATE MANUAL

Statistics

Statistics show that hate crimes are rising. In 2018, there were a total of 7,120 victims of hate crimes
in all categories. In 2019, the number of victims rose to 8,812.

In 2018, 18.7% of those who experienced hate crimes were targeted because of bias against religion.
This amounted to 1,617 victims in 2018. In 2019, this number rose to 20.1% (1,715 victims).

Anti-Jewish bias accounts for 50-60% of all hate crimes based on religious bias over both years. Anti-
Islamic bias accounts for approximately 13.5% over both years. Other types of anti-religion bias
constitute 4% or less, and are categorized as follows:

 Anti-Buddhist
 Anti-Catholic
 Anti-Eastern Orthodox (Russian, Greek, Other)
 Anti-Hindu
 Anti-Jehovah’s Witness
 Anti-Mormon
 Anti-Multiple Religions, Group
 Anti-Other Christian
 Anti-Other Religion
 Anti-Protestant
 Anti-Sikh
 Anti-Atheism/Agnosticism, etc.

For more information, visit here.

The uptick in religion-based hate, and the growing diversity within our country, it is essential
to build the spiritual and practical tools that will enable us to take actions to prevent hate
and also to counter hate when it occurs.

IN SOLIDARITY: A FAITH BASED
APPROACH TO ACTION

How to Respond to Hate?

6 RESPONDING TO HATE MANUAL

Background

The Interreligious Communities Project (ICP) at Sharing Sacred Spaces (SSS) brings together 6-10
religious and spiritual communities to visit one another’s sacred spaces, learn about each other,
extend hospitality, equip themselves with some of the tools of interfaith dialogue, and build an
interfaith community. ICP is designed to engage religious diversity within a safe and tested format,
and to widen participation in interreligious activity, education, and skill in each community. After
participating communities get to know one another over the course of dialogue, the program
culminates in a collaborative project.

After the attack on Pittsburgh's Tree of Life synagogue on October 27, 2018, the New Haven ICP
project for the year of 2020-21 was brought into focus. The group decided to create a protocol to
actively, tangibly, and spiritually respond to acts of hatred and violence inflicted upon humanity,
specifically upon religious persons and/or groups. Some questions posed include:

 How do we show up not only as practitioners in solidarity with religious groups but also in
solidarity and support to other groups suffering from bias and the misuses of power?

 How do we stop the hate?
 How do we respond when hate rears its head?

In our meetings, the communities worked together to address these queries. A task force was
assembled to determine what such a protocol would look like and how the force members would
respond to such incidents. This manual is part of their journey. It contains the wisdom of their
discoveries as to how various religious traditions respond to hate toward the religious other and
their own community.

This manual is, additionally, meant to be a tool to teach others how to respond to hate from both a
practical and a spiritual perspective. The manual includes eight chapters, one on each religious
tradition that participated in our group. Each chapter, in turn, provides a short explanation of the
religion, teaching stories and points on responding to hate, and questions for reflection.

Each community chose to answer the above mentioned questions in manners that highlight the
particular challenges they face and the values they prize. The perspective that each group relayed
does not reflect that denomination or religious group as a whole, rather, the points most salient to
them in light of their own interpretation of their history and the tenets of their tradition.

CHAPTER 1

How to Respond to Hate?

A Roman Catholic Response

This chapter is the Roman Catholic Response to Hate inspired and informed by St. Mary/St. Joseph
Parish of New Haven, Connecticut.

8 RESPONDING TO HATE MANUAL

SECTION 1: What is the Roman Catholic faith?

Christianity sprung out of a community of
people in ancient Israel who believed in Jesus of
Nazareth as their Lord and Savior. Jesus of
Nazareth died by crucifixion in approximately
30 CE, and the Christian movement started
taking root slowly after that.

The Bible is the Holy Book of Christianity and
includes the Old and New Testaments. The Old
Testament is what the Christians call the
Hebrew Bible, and the New Testament is a body
of writings that chronicle the origin and early
dissemination of Christianity. There are also
later additions called the Apocrypha, which
some sects of Judaism and Christianity consider
part of their authoritative canon. The Roman
Catholic faith originated with the life, death, and
resurrection of Jesus Christ. The teachings of
Jesus are the foundation for all of the traditions
and practices of Catholics around the world and
have been for several thousand years.

Credit: Archdiocese of Hartford - article: Roman Catholicism has approximately 1 billion
https://anglican.ink/2020/07/17/new-haven-church- followers today and 51 million in the United
desecrated-with-satanic-anarchist-symbols/ States. It is by far the religious tradition with the
most adherents, and it has been a major
spiritual force in the history of the world.
Roman Catholicism officially separated from
Orthodoxy in 1054. Roman Catholicism
venerates the Virgin Mother, believes in the
immaculate conception of Mary, upholds papal
infallibility, the supremacy of Rome and
celibate clergy.1

To learn more about the various forms of Christianity refer here. Learn more about the sacraments of
the Roman Catholic Church (RCC) through St. Mary’s (who is in communion with the RCC) website.2

For more about the foundational beliefs of the Catholic Churches in the United States, refer to the
iteration of the Catechism by the United States Conference of Catholic Bishops (USCCB).

1 Vanessa J Avery, Dealing with Diversity, 2000, 22.
2 KellyAnne Carpentier and Fr John Paul Walker, “Overview Brochure New Haven 2018-2019 - St. Mary's Parish,” ed. Vanessa Avery and
Faezeh Fathizadeh, Overview Brochure New Haven 2018-2019 - St. Mary's Parish (Stamford, CT: Sharing Sacred Spaces, 2018), 5.

How to respond to hate? A ROMAN CATHOLIC RESPONSE 9

SECTION 2: Roman Catholicism on Responding to Hate

During the visit to St. Mary’s Parish on November 5, 2019, Father John Paul Walker, OP, the priest of
the parish, emphasized three elements to bear in mind when responding to hatred towards the
vulnerable: First, one’s own community - in this case Catholics. Second, hate directed towards others.
Third, when one’s own community - in this case the Catholic church - is stereotyped as a source of
hatred.

I. When hatred is directed at Catholics

Fr. John Paul Walker described the peace that a Christian or Catholic may feel in the face of hatred by
invoking Jesus’ words: “If they hate you, know that they hated me first.”3 He went on to describe the
resilience of the Catholic community who have been “martyred for 2000 years.”4 Fr. Walker
emphasized the power and “spiritual significance” of those who sacrifice for their convictions.5 He
spoke of the example of early Christian history in Rome, during which Christianity was illegal and
masses took place in tombs and catacombs. He then quoted a saying that “the blood of the martyrs is
the seed of the church.”6 These words are symbolized by the relics placed underneath altars as a
prerequisite to celebrating mass. “There’s a deep connection we have to those who’ve gone before
us, and to those who’ve suffered, especially to the point of shedding their blood.”7 These bones and
flesh serve as examples of the perseverance and continuity that flourished despite tragedy and hatred
faced; as well as acceptance of the possible fate of those who are faithful to their Catholic convictions.

3 Vanessa Avery, “A Catholic Response to Hatred and Violence,” Vanessa Avery - Strategic Planning, Education,
Facilitation, Implementation, Community-Building, June 5, 2020, https://vanessaavery.wordpress.com/2020/06/05/a-
catholic-response-to-hatred-and-violence/.
4 Ibid.
5 Ibid.
6 Ibid.
7 Ibid.

10 RESPONDING TO HATE MANUAL

A demonstrative story

On July 16, 2020, anarchist
and satanic symbols appeared
on the doors of St. Joseph
Church in New Haven
(depicted in the photograph to
your right).8 Communal
members and leadership were
shaken by the desecration of
their holy space. However, in
the face of hatred a principled
response was issued by
church officials:

“The underlying motive of these

sacrilegious attacks is clear: to Satanic and anarchist symbols were painted on the front doors of St. Joseph
intimidate and instill fear in the Church in New Haven have been removed on July 17, 2020.
hearts of those who worship Credit: Arnold Gold / Hearst Connecticut Media

Christ. However, our cherished

Catholic faith has survived for 2,000 years in the faces of many different oppressors, and it is not about

to yield now. Therefore, we remain unafraid and resolute in our faith, and we will pray for a conversion

of the hearts of those who wish to terrorize us.

Today, even in the midst of anti-Christian sentiment and actions, however, we do not answer hate with
hate. To the contrary, these attacks make our love and unity stronger, and our prayers ever more
steadfast. For as we learn in John’s Gospel, we cannot truly love God if we do not love our brother.

Let us pray today to Our Lady of Mount Carmel on Her feast day for deliverance from our distress over
these attacks, and let us look to Jesus Christ in His perfection as a model for love in a sometimes unloving
world.”9

This response of the Church continued with a prayer for the turn of heart of the perpetrator while
praying for the resilience of the local and global Catholic community of believers in the face of hatred
directed toward the church. The statement ends with reassurance -- adherents of the Catholic faith
are aligned with God in the face of oppression and like God, they ought to “model love in an unloving
world.”

8 Ben Lambert, “Archdiocese: New Haven Catholic Church Vandalized with 'Satanic,' 'Anarchist' Symbols,” New Haven
Register , July 17, 2020, https://www.nhregister.com/news/article/Archdiocese-New-Haven-Catholic-church-vandalized-
15415375.php#taboola-1.

9 Archdiocese of Hartford, “Response to Satanic Symbols on the Doors of St. Joseph Church in New Haven,” Facebook, July
16, 2020, https://www.facebook.com/ArchdioceseofHartford/posts/3244843232238777.

How to respond to hate? A ROMAN CATHOLIC RESPONSE 11

Discussion Questions:

 What are the implications of praying for the perpetrator and for the victim? In what way are
they equal and in what way are they not?
Discuss how the implications differ if your community is the one affected by the hate crime.

 Anyone is capable of hating. What feeds the fuel of hatred in your religious community,
what can fuel reconciliation?

12 RESPONDING TO HATE MANUAL

II. When hatred is directed toward others

Fr. Walker highlighted the importance of supporting those facing hate outside of the church by
“mobilizing and providing for [...] victims of all sorts of violence.”10 The church has a “multi-pronged
approach” of:

1. Caring by providing for the vulnerable through sociable outreach (example: food pantries)
2. Teaching through documents issued by the church which relate to basic human justice
3. Prayer within individual prayers, at mass, or in interfaith groups for healing
4. The political process must be understood with nuance. While it can be used to bring about

change, the source of hatred and violence is sin. Ultimately from Fr. Walker’s perspective, “a
spiritual problem and it needs a fundamentally spiritual solution. This doesn’t mean that the
solution is only spiritual, but it means that that has to be at the heart of our solution”11 The right
laws and the right politicians in office are only part of the solution.

10 Ibid.
11 Ibid.

How to respond to hate? A ROMAN CATHOLIC RESPONSE 13

A demonstrative story

Prayer Walk for Peace in West Baltimore Sept. 9, 2016.
Credit: Kevin J. Parks/CR Staff

In April of 2015, Freddie Gray Jr., a 25 year old African American man from Baltimore, Maryland was
handled aggressively by police and died from his injuries. Eruptions of protests and demonstrations
occurred in response to the tragedy and accountability was demanded.

Fr. Walker was a chaplain at John Hopkins at the time and witnessed the prayer (both interfaith as
well as parish specific) and solidarity that local Catholic Churches and leaders participated in and
organized. One example of such efforts is pictured above. Here, Archbishop William E. Lori who
promoted healing and non-violence during the tense period that followed the homicide.

Discussion Questions:

 Do you perceive hate crimes as a “fundamentally spiritual problem” requiring a “spiritual
solution” (as Fr. described above)?
If yes, put your reasoning into words. What defines a “spiritual problem”? What characterizes
a “spiritual solution”?
 Level two question12: Do we apply this definition only to religious hate crimes
or are all forms of problems rooted in spirituality and require a “spiritual
solution”?

 Fr. Walker described the political process as necessary but only part of the solution. How does
the political process help or hinder “spiritual solutions”?

12 Level two questions are for advanced discussion which builds on the first question posed.

14 RESPONDING TO HATE MANUAL

 Do we have a clear theology of religious pluralism (a theological framework for viewing the
religious other)? What are the practical implications of Nostra Aetate for building community,
standing up for, and educating about one’s religious neighbors?

 During the question and answer period of the visit a participant posed a question about how
Catholics who show up in solidarity after a hate crime ought to represent themselves so that
the victims know who they are being supported by: “I could tell some were Jewish because
they were wearing kippot.13 And the Muslim women were wearing hijabs. But there were a
lot of other people there but we didn’t know what tradition they were coming from.”14
A participant added: “Symbolic expression of solidarity is important.”
Fr. Walker responded by stating: With suffering in any way, it’s 100 times worse to suffer
alone. If you replicate this on a wider level, even if we don’t share all beliefs, we can stand
united in the human family in this way.”
Do individuals bear responsibility for representing the groups they identify with? Describe
the challenges and advantages to answering ‘yes’ or ‘no’ to this question.

13 A kipa (singular)/kippot (plural) is the skullcap that many Jewish men (and in some denominations women) wear as a
reminder of God’s presence.
14 Vanessa Avery, “A Catholic Response to Hatred and Violence,” Vanessa Avery - Strategic Planning, Education,
Facilitation, Implementation, Community-Building, June 5, 2020, https://vanessaavery.wordpress.com/2020/06/05/a-
catholic-response-to-hatred-and-violence/.

How to respond to hate? A ROMAN CATHOLIC RESPONSE 15

III. The RCC as source of hatred

Fr. Walker then spoke to the stereotypes about the Catholic church that have led to violence towards
the community. He emphasized that being a Catholic requires humility in relation to natural law and
its ramifications for sexual relations. In his eyes, part of being human is “facing aspects of our human
life individually, collectively, institutionally, that we are powerless to decide or to change.”15 He
continued by stating that at times, “we need to bow before that truth that’s been revealed.”16 This
position has led to stigma about the Catholic Church. However, Fr. Walker sought to clarify the good
intentions behind that which is perceived as hateful: “there’s a goodness that God’s revealed to us
that [...] is destined for every person”17 and proclamation of such positions on controversial issues is
not driven by hatred but love. “To speak the hard truth is an act of love to someone and to not speak
the hard truth is that you only love yourself.”18

He concluded by stressing the importance of honesty in interfaith gatherings as a manifestation of
truly caring for the religious other. “It’s my experience as a priest 17 years and a Dominican friar 23
years is that in most ecumenical or interfaith gatherings no one wants to talk about anything tough.
[...] These superficial discussions don’t go anywhere.”19

Discussion Questions:

 Mutually assured religious freedom and coalitions may come at the cost of sacrificing
one’s values. Which values are compromisable, and which are uncompromisable?

 Is the recognition of our human limitations the same as humility? If yes, how so? If no, why?

 Often, interfaith collaboration and dialogue begins with excitement about the similarities
between one’s own tradition and the religious other. What is a greater sign of progress in
dialogue - talking about tough differences or expanding on similarities? Which
circumstances are more suited to one approach or the other?

 Level two question: What are the ramifications of talking about “tough
issues”? Is speaking one’s own truth always a sign of love for the religious
other? Under which conditions is it an “act of love” and under which may it be
an act of hatred?

15 Vanessa Avery, “A Catholic Response to Hatred and Violence,” Vanessa Avery - Strategic Planning, Education,
Facilitation, Implementation, Community-Building, June 5, 2020, https://vanessaavery.wordpress.com/2020/06/05/a-
catholic-response-to-hatred-and-violence/.
16 Ibid.
17 Ibid.
18 Ibid.
19 Ibid.

16 RESPONDING TO HATE MANUAL

SECTION 3: Resilience, caring, and the political process:
highlights from St. Mary’s/St. Joseph's for How to Respond
to Hate

Preventative:

1. Develop relationships with interfaith and community leaders
2. Familiarize yourself with your own and other religious and spiritual stands against hate

*Link to full list of preventative actions

Post-Hate response:

1. Public prayer20
2. Educate

*Link to full list of post-hate response

Practical Questions:

1. How will your group present themselves in group vigils and prayer circles?
2. Is there a curriculum in your religious institution that addresses religious pluralism and

literacy?
*Link to full list of practical questions

St. Mary’s/St. Joseph's have experienced hatred first hand “And I tell you, you are Peter, and on
and have persevered, turning toward their tradition to find this rock I will build my church, and
Godliness in the broken state of humanity. the gates of Hades will not prevail
against it.” Matthew 16:18

Read the full transcription of our program
at St. Mary’s here:
Lessons from the St. Joseph of St. Mary’s Parish visit on November 5, 2019

20 Prayers from within one’s own religious tradition can be used or a group interfaith prayer can be recited. Click the
hyperlinked text to gain access to the interfaith prayer which was formulated by the New Haven ICP.

CHAPTER 2

How to Respond to Hate?

A Greek Orthodox Response

This chapter is the Greek Orthodox Response to Hate inspired and informed by St. Barbara Greek
Orthodox Church of Orange, Connecticut.

18 RESPONDING TO HATE MANUAL

SECTION 1: What is Greek Orthodox Christianity?

Christianity sprung out of a community of people in ancient Israel who believed in Jesus of Nazareth
as their Lord and Savior. Jesus of Nazareth died by crucifixion in approximately 30 CE, and the
Christian movement started taking root slowly after that.

The Bible is the Holy Book of Christianity and includes the Old and New Testaments. The Old
Testament is what Christians call the Hebrew Bible, and the New Testament is a body of writings that
chronicle the origin and early dissemination of Christianity. There are also later additions called the
Apocrypha, which some sects of Judaism and Christianity consider part of their authoritative canon.

The Orthodox Church is characterized by her origins with Jesus Christ, the Holy Spirit, and her
continuity with the Apostolic Church - its liturgy and its territorial churches. The church was called
into being by Jesus Christ and enlivened by the Holy Spirit. The Feast of Pentecost, which is celebrated
fifty days after Easter, commemorates the “outpouring” of the Holy Spirit upon the Apostles and
marks the beginning of the mission of the Church to the world. The Orthodox Church believes that
she has maintained a direct and unbroken continuity of love, faith, and order with the Church of
Christ born in the Pentecost.

Orthodox Christians believe in eternal life through faith and works, venerate Mary as mother of God,
believe in the intercession of saints, and honor the sanctity of human life. They institute seven
sacraments: Baptism (infant), Confirmation, Communion, Marriage, Confession/Penance, Ordination
and Anointing of the Sick (previously the Last Right or Extreme Unction).21

The Orthodox Church today, numbering over 300 million worldwide, is a communion of self
governing Churches, each administratively independent of the other, but united by a common faith
and spirituality.22 The Eastern Orthodox Church and Roman Catholic Church share a considerable
amount with one another due to having constituted a single body for most of their histories. However,
there are critical differences between the groups. Orthodox Christianity recognizes the spiritual
preeminence of the Ecumenical Patriarch of Constantinople who is acknowledged as “first among
equals”. However, there are various Orthodox traditions spanning the globe -- from Albania, Bulgaria,
Georgia, Romania, Serbia, Russia, Sinai, and Greece. All share full communion with one another. The
internal life of each independent Church is administered by their bishops. Following the ancient
principle of the one people of God in each place and the universal priesthood of all believers, the laity
share equally in the responsibility for the preservation and propagation of the Christian faith and
Church.

21 Vanessa J Avery, Dealing with Diversity, 2000, 21; “Orthodox Church,” St. Barbara Greek Orthodox Church (Department
of Internet Ministries of the Greek Orthodox Archdiocese of America), accessed February 7, 2021,
http://saintbarbara.org/our_faith/the_greek_orthodox_church/.
22 Ibid.

How to respond to hate? A GREEK ORTHODOX RESPONSE 19

SECTION 2: Greek Orthodoxy on Responding to Hate

Many are unaware that the destruction of the St. Nicholas
Greek Orthodox Church was a casualty of the 9/11 terror
attacks. It was also the only religious building that was
impacted by the tragedy. As you can tell based on the
photo to your left, the church was situated in a prime
location. However even after the attacks, they refused
many offers to sell the property. They treasured their
space as much as the ceremonies that took place within it.
Thankfully, nobody was in the church at the time of the
9/11 attacks. However, the 85 years of history in the
church was decimated along with the relics it contained.

Credit: Eric O’Connell

Reflecting upon the 9/11 attacks, Fr.
Peter Orfanakos and parishioner
James Sarigianis of St. Barbara Greek
Orthodox Church in Orange (where the
visit took place) expressed the
importance of prayer manifested in
action across faith lines. Not only did financial assistance arrive at St. Nicholas, but basic needs were
attended to with donations of food and water - both to members of the church as well as anyone
present at the site of 9/11 who was suffering. Another example of the merger between prayer and
action is the photo on the right. In this photo, people of all faiths came together where Archbishop
Demetrios of the Greek Orthodox Archdiocese of America was in prayer “asking for God’s assistance
for the sacred work they were doing as they searched for the remains of humans.”23

23 Vanessa Avery, “Acts Against Humanity - How the Greek Orthodox Church Responds: The St. Nicholas Shrine and
Beyond.,” Vanessa Avery - Strategic Planning, Education, Facilitation, Implementation, Community-Building, April 21,
2020, https://vanessaavery.wordpress.com/2020/04/21/acts-against-humanity-how-the-greek-orthodox-church-
responds-the-st-nicholas-shrine-and-beyond/.

20 RESPONDING TO HATE MANUAL

Discussion Questions:

 What does it mean to you to be a partner with God in repairing and bettering God’s world?
What does responsibility mean within your faith tradition?

 What do you view as the relationship between prayer and action? Can one exist without the
other? Why or why not?

 What is the balance between mourning that which is lost and rebuilding toward something
new in the face of tragedy?

A demonstrative story

In the following photo Archbishop Iakovos
stands beside Rev. Dr. Martin Luther King, Jr. in
Selma, Alabama on March 15, 1965. Coretta
Scott King once described the backstory to the
Archbishop's participation. Prior to the march
Dr. King considered who could “raise and
elevate” his cause. After consideration, he said,
“Iakovos. Let’s call him. Let’s see if he will
come”24 Dr. King reached out to Archbishop
Iakovos -- who was archbishop of North and
South America for the Greek Orthodox
Archdiocese from 1959-1996 and at the time
was also President of the World Council of
Churches -- to see if he would participate in the
march.

Archbishop Iakovos agreed. His solidarity was
motivated by his personal understanding of the
injustices of inequality. He grew up as a Greek
Orthodox youngster on a small island in Turkey.
During that period, as Greek citizens who lived in Turkey, he was considered less than. Therefore,
when he got the call to march, he didn’t hesitate because he knew what it was like to be discriminated
against and he would never stand for such treatment of others.

Iakavos didn’t go silently. Death threats followed. The archdiocese archives have file cabinets full of
death threats sent to the Archbishop for marching. But thanks to his bravery, many Greek Orthodox
Christians look at his example and thank God he had the courage to speak and take that prayer and
put it into action.25

24 Ibid.
25 Ibid.

How to respond to hate? A GREEK ORTHODOX RESPONSE 21

Discussion Questions:

 One of the lessons of Archbishop Iakovos’s solidarity with Dr. King is treat others as you
would like to be treated. However, given the different histories and religious ideals of groups
and variant forms of oppression they face, is that really the ideal? Should one first learn what
a community wants before intervening? What role does urgency play in the answer to this
question?

 Did you ever get called to do something for a good cause that scared you? Did you do it?

 Iakavos’ experience as a minority as a child in Turkey gave him strength and perspective on
adversity. How did Iakavos’ upbringing prepare him for leadership?

Can you give an example of how adversity strengthened you or someone you know to stand
for others?

22 RESPONDING TO HATE MANUAL

SECTION 3: Prayer in Action: highlights from St. Barbara
for How to Respond to Hate

Preventative:

1. Develop relationships with interfaith and community leaders
2. Familiarize yourself with your own and other religious and spiritual stands against hate

*Link to full list of preventative actions

Post-Hate response:

1. Public prayer26
2. Offering resources

*Link to full list of post-hate response

Practical Questions:

1. How will your group present themselves in group vigils and prayer circles?
2. Who is charged with organizing supportive efforts?

*Link to full list of practical questions

Read the full transcription of our program at St. Barbara here: Lessons from St. Barbara Greek
Orthodox Church on February 18, 2020
St. Barbara’s participates in various interfaith groups and participates in annual interfaith services
against violence and hate, for example, on September 11th; in services of remembrance like
remembering Sandy Hook; in response to attacks at Christian churches and also in response to recent
incidents against Jewish communities.

26 Prayers from within one’s own religious tradition can be used or a group interfaith prayer can be recited. Click the
hyperlinked text to gain access to the interfaith prayer which was formulated by the New Haven ICP.

CHAPTER 3

How to Respond to Hate?

A Hindu Response

This chapter is the Hindu Response to Hate inspired and informed by a discussion led by Venkat Gade
from the Chinmaya Saraswati Ashram in Fairfield, Connecticut.

24 RESPONDING TO HATE MANUAL

SECTION 1: What is Hinduism?

Sanatana Dharma is the name "Hindus" use to refer to their religion and way of life which has been
practiced in India from time immemorial. The religion that we know today as “Hinduism” had no
name until a British writer traveled to India in the 19th century, noticed that there was a common
set of rituals and beliefs among the people, and made up a name for it. Though Hinduism was not
officially named until the 19th century, the practices and beliefs of Hinduism were prevalent in India
as early as the 6th century BCE.

Hindus believe that the truth cannot be contained in any kind of creed, doctrine or dogma. Truth, in
Hinduism, emerges out of the diversity of ways in which it is sought. Nevertheless, there are certain
aspects of religious life that all Hindus share. One such aspect is the notion that there is one, all-
pervasive Supreme Being who is both immanent and transcendent. The belief that the Ultimate
Reality, or God, is usually worshipped through the deity’s incarnations such as Vishnu or Shiva. They
also consider the universe to be an endless cycle of creation, preservation, and dissolution, having
no real beginning or end.

The Vedas were written in Sanskrit in the period of 1500-1200 BCE and are the ultimate scriptural
authority for Hindus, but they are not to be understood as doctrines of any sort. Veda literally means
“wisdom” or “knowledge” and, content-wise, they consist of four collections variously focused on
chants and melodies, hymns, ritual instructions, and popular incantations and folklore. Each of these
four main sections also has added content on ritual (Brahmanas) and philosophy (Upanishads). The
great epic narrative, the Mahabharata, which contains the famous Bhagavad-Gita, is often called the
“fifth” Veda.

All Hindus wholeheartedly accept the Vedas, yet each draws selectively from them, interprets feely
and amplifies abundantly, according to individual preference.

There are approximately 800 million Hindus in the world with approximately one million of them
living in the United States. Hinduism encompasses a broad spectrum of philosophies and ideologies,
so many that one might say that there are as many “Hinduisms” as there are Hindus. To even try to
pin Hinduism down would be to misunderstand the dynamics of this religious tradition which accepts
and praises diversity.27

Learn more about the tenets and major divisions in Hinduism here.
Learn more about the host of the visit, the Chinmaya Saraswati Ashram here.

27 Vanessa J Avery, Dealing with Diversity, 2000, 52.

How to respond to hate? A HINDU RESPONSE 25

SECTION 2: A Hindu Response to Hate

Venkat continued that once one The Knotted Gun
understands the universal nature of Credit: Carl Fredrik Reutersward (1980) | courtesy of the Non-Violence
divinity - that there is nothing but God Project
- a person can come to terms with the
fact that all humans reflect this divinity.
Venkat emphasized the importance of
this notion, especially in the face of
hatred: hating another person is hating
yourself since divinity permeates all of
us and everything. Everyone has the
power to know the Ultimate Reality
and the power to use their supreme
consciousness, and knowing this
oneness can aid humans to turn away
from hate, see the divine, and pursue
the right course of action.

A demonstrative story

Mahatma Gandhi is an inspiration because he achieved independence for India through non-violence.
Venkat explains that the Hindu term for this is satyagraha - the search for truth through peaceful
non-cooperation. Gandhi extrapolated the concept from the Bhagavad-Gita that “truth alone
triumphs” as a tool in withholding hatred. How so? He knew he possessed the truth and it would
triumph. Gandhi trusted that alignment with truth through non-violence is more important than
violence to coerce others to adopt it. Often, Gandhi referred to the concept in the Gita that what one
thinks one becomes. Our thoughts influence our sense of self and our actions. The greatest strength
one can have is the knowledge that you possess the truth.

Venkat emphasized that hate comes in
many forms. It is not enough to restrain
oneself from aggression. One must withhold
hateful thought, word, and deed. Such self-
restraint is aided by the assurance that
“truth alone triumphs”.

Pictured in the image to the right is Gandhi Gandhi walking with followers on the Salt March
during the Salt March of 1930. The March Credit: The LIFE Picture Collection/Getty Images
was a 25-day non-violent protest against
the British monopoly on salt. Gandhi
believed that the truth is survival in the face

26 RESPONDING TO HATE MANUAL

of great oppression. He believed that truth must be meditated upon and ingrained in one's mind and
system.

In his protests Gandhi kept hateful thoughts, words, and actions at bay. Instead, he used his energy
to stand for his truth with the trust that others would come to see it too. When asked how to respond
to hatred, he would say -- rise above it. A famous phrase of Gandhi was: “When you are confronted
with your opponent, conquer him with love.”

Discussion Questions:

 Consider an argument that you recently had that seemed intractable. What would it look like
to “conquer your opponent with love”? Describe the response you have in mind. What
emotional and mental obstacles would you face in enacting it?

 Consider the following quote from Bhagavad-Gita 9:15: “Others, engaging in the yajña of
cultivating knowledge, worship Me by many methods. Some see Me as undifferentiated
oneness that is non-different from them, while others see Me as separate from them. Still
others worship Me in the infinite manifestations of My cosmic form.”

 What are your thoughts about ignorance of the oneness of existence driving hate? If that is
the case, what is the best method of addressing such ignorance?

 Is it always possible to rise above hatred? Describe what spiritual practices feed your capacity
to do so.

A demonstrative story

According to Sanatana Dharma, or Hinduism, attachment is the source of pain. Life and death are a
cyclical process aimed at releasing human beings from cleaving to the worldly and finite. Ultimately,
attachment is ego and the source of hatred. When true oneness is achieved, the notion of enemy
becomes absurd, because all at its core is one and any division is a distortion. During his presentation,
Venkat quoted the Bhagavad-Gita 12:13-14: “He who hates no creature, who is friendly and
compassionate to all, who is free from
attachment and egoism, balanced in pleasure
and pain, and forgiving, ever content, steady in
meditation, self-controlled, possessed of firm
conviction, with mind and intellect dedicated to
Me, he, My devotee, is dear to me.” Ego driven
desire is selfish and makes forgiveness difficult,
and simultaneously drives hatred. Routine and
ritual are key to managing the ego and its
desires. Yoga, meditation, prayer, and other

How to respond to hate? A HINDU RESPONSE 27

practices are ways that the Hindu tradition helps people manage their destructive desires.

Venkat explained that yoga, meditation, prayer, and ritual
practices are analogous to clearing a mirror or pond for a
pristine reflection. When the mind has much going on a
person cannot see or reach their true self.

A common theme in these rituals is a form of renunciation.

Most people consider renunciation to be the path of a monk

or swami. While monks and swamis are most known for

these practices, any person with a family and immersed in Credit: ww.charanamrit.com
society can do so too, in their own way. At the core is the idea Valmiki Muni

of rejecting desire. Venkat explained that there are many

actions one can do in the spirit of renunciation including cooking and cleaning one’s own home for

the welfare of one’s family and society.

Discussion Questions:

 Consider a moment when you were consumed by anger, but your focus was redirected
toward something else -- a startling sound, a powerful positive memory, or anything that gave
cause for pause. Afterwards, did the anger resurface? Did you hope to retain that momentary
calm? What interruptions succeed at surpassing our anger and what exercises do you
implement in your life to deescalate when you feel hateful or resentful?

If you have practices, write them down and prepare to share 2-3 thoughts. If you do not,
consider what they may be. Venkat mentioned the power of meditation and ritual. Do you
have a ritual or routine that disrupts your destructive inclination?

 Meditative exercise: Close your eyes and think of a daily chore you perform and note some of
the thoughts that cross your mind while doing it and note two or three. Now consider the
ideals you live your life by and note two or three.

Consider what it could look like to infuse the sense of purpose from some of your values and
ideals into what may seem mundane - such as doing the dishes for your family or roommates.

Offer a connection between routine tasks and your larger convictions.

Now, create a reminder - a code word, a motion, or an image that you can bring to mind when
performing that task. For the next 60 seconds, in your mind's eye, hold the image of your
chore and the reminder you have chosen together. If other thoughts cross your mind, allow
them to come and pass.

Share your process with the group at the end of the exercise.

28 RESPONDING TO HATE MANUAL

SECTION 3: Truth, non-violence, and abolishing
ignorance: highlights from the Chinmaya Saraswati
Ashram for How to Respond to Hate

Preventative:

3. Develop relationships with interfaith and community leaders
4. Establish a group of local leaders who are activated to respond to religious hatred

*Link to full list of preventative actions

Post-Hate response:

1. Hold a vigil
2. Show up

*Link to full list of post-hate response

Practical Questions:

1. Who is charged with organizing supportive efforts?
Consider assigning two volunteers in the community

2. Is there a curriculum in your religious institution that addresses religious pluralism and
literacy?
*Link to full list of practical questions

The Chinmaya Saraswati Ashram described the dangers of ignorance and the power of the
oneness of existence when encountering hatred. The value of non-violent resistance and Mahatma
Gandhi's role in promoting this Hindu value was given as an example of how to respond to
mistreatment.

“To Give Maximum Happiness To Maximum People For Maximum Time.” Swami Chinmayananda

Read the full transcription of our program

CHAPTER 4

How to Respond to Hate?

A Jewish Response

This chapter is the Jewish Response to Hate inspired and informed by Congregation Beth El-Keser
Israel (BEKI) of New Haven, Connecticut.

30 RESPONDING TO HATE MANUAL

SECTION 1: What is Judaism?

The Jews were formed as a people 3,300 years ago. They were united by Moses who brought them
out of slavery in Egypt, and who received the Torah, or Law, by God at Mount Sinai. The personal
relationship between God and the Hebrews was established before this, however, with Abraham,
who is considered to be the first person to have recognized and worshipped the one God. The Jewish
people originated in the vicinity of what is now referred to as the Middle East, specifically Israel and
Egypt.
The word “Torah” deserves some special attention because it can mean different things in different
contexts. Torah, for instance, can be used to refer to the entire Hebrew Bible. More broadly, it can
actually refer to the whole body of Jewish law and teachings.
Out of the 15 million Jews worldwide there are approximately seven million in the United States. Four
prevalent branches constitute American Judaism today28: Orthodox, Conservative, Reformed, and
Reconstructionist. All sects, to different degrees and in different forms, observe. However, they do not
equally prioritize rabbinic consensus on decisions about Jewish law (halacha). For Orthodox Jews,
halacha governs their lives and relationship to God and is the highest priority. For Conservative Jews,
both halacha and modern questions such as (but not limited to) egalitarian worship or LGBTQIA+
rights allow for the reconfiguration of halacha. For Reform and Reconstructionist Jews, halacha is not
binding and social justice is the “lens” through which ritual and observance conforms. While these
modern questions and concepts of social justice are also considered within Orthodoxy, Orthodoxy,
unlike the Reform and Reconstructionist movements, considers halacha first, as the standard that
these questions are measured against.
Learn more about Judaism here.

28 These terms are not universal, and the stances of the different sects are affiliated with different terms in different
regions of the world.

How to respond to hate? A JEWISH RESPONSE 31

SECTION 2: Judaism on Responding to Hate

During the virtual visit to BEKI on
August 11, 2020, Sarah Berry, lay leader
of the community, described how anti-
Semitic or anti-Jewish attacks are
addressed. Two examples will be
explored in demonstrative stories:
firstly, the covid-19 pandemic and
secondly, responses to the Tree of Life
attack - from within and without. These
will serve as examples of the
multifaceted way that Jews respond to
hate outlined in this chapter.

Credit:

1. Pikuach Nefesh, meaning saving a life (a literal translation is saving a soul);

2. Sakanat Nefashot, meaning danger to life, governing the ways Jews deal with hatred directed
toward them; and

3. Tikkun Olam, meaning to fix or repair the world.

Each of these Jewish responses to hate is driven by both philosophical and halachic (Jewish law)
considerations.

32 RESPONDING TO HATE MANUAL

I. Pikuach Nefesh and Sakanat Nefashot

Preventative actions to ensure the survival of
the Jewish people have been the focus of Jewish
history. There are two principles that are
central to the way that Jews respond to threat:
Pikuach Nefesh - saving a life (a literal
translation is saving a soul), and Sakanat
Nefashot - danger to life. A central quote in
Leviticus 18:5 in the Hebrew Bible states: “You
shall therefore keep my statutes [...] live by
them.” Rabbis from the 3rd-6th century CE then
added: “That he shall live by them, and not that
he shall die by them” (Babylonian Talmud, Yoma 85b). This perspective underscores the importance
of Jewish practices as a source of life and the preciousness of each life.

A demonstrative story

The Covid-19 pandemic of 2020-2021 provides a context for understanding the importance of the
Jewish principles of (1) saving a life and (2) preventing danger that may befall a life in the face of a
common enemy.

During the pandemic, cherishing life took
precedence over how Conservative, and
Reform Jews would usually celebrate the
Sabbath. In ordinary times, for example,
one way Jews are expected to “keep” the
Sabbath and make it holy is through
refraining from using electronics. But
during the pandemic the Rabbinical
Assembly, the international association of
Conservative rabbis, reminded people, “one
is not merely permitted–one is required to
disregard a law that conflicts with life or
health: ‘It is a religious precept to desecrate
the Sabbath for any person afflicted with an illness that may prove dangerous.’” This desecration can
include, for example, starting a fire to make a meal to feed an ill person; but here the desecration
extends to using electronics like Zoom, Google, or Facetime to “feed the human soul” so-to-speak with
human contact. It is not virtuous, but foolish, (even sinful!), to “fast” from human contact during the
Sabbath, a time intended for families to come together. To not observe together would be what the
rabbis have called a “piety of madness”. Depicted in the photo above is a virtual Shabbat meal.

How to respond to hate? A JEWISH RESPONSE 33

Discussion Questions:

 Think of one or two values that are of great importance in your own religious tradition.
Describe each of them. Considering the historical context of Covid-19: were these values
impeded? How did you resolve or attempt to resolve the conflict? What was the reasoning
behind your and your congregations/movements choices?
○ What other situations-- historical or personal-- have challenged these values? Explain
how and discuss.

II. Tikkun Olam

This concept has its roots in Jewish mysticism and has taken hold in America, especially in the
Reform, Reconstructionist, and Conservative movements in the 20th and 21st centuries. Tikkun Olam
has been invoked to refer to the responsibilities Jews have to stand for others who suffer and to
educate society about their plight and to repair brokenness wherever it is found as part of the divine
plan.
The third value, Tikkun Olam - translated as repairing the world - has its roots in Jewish mysticism
and has come to greatly influence how many Jewish people think about the challenges of hate. Based
on tikkun olam, the Jewish response to hate emphasizes teaching towards repair in two respects.

First, as a minority that has been persecuted for most of their history - whether through pogroms,
crusades, or second-class status -- the Jewish have often been on the defensive. Especially in wake of

34 RESPONDING TO HATE MANUAL

the Holocaust, but also more recent acts of anti-Semitism such as the mass shooting at the Tree of
Life Congregation in the Squirrel Hill neighborhood of Pittsburgh, PA (2018), the notion of “Never
Again” and the importance of educating about the oppressions of the past and present has taken hold.
Teaching, therefore, is a way to address anti-Jewish bias and hatred, and to ultimately prevent the
recurrence of such atrocities.
Second, Tikkun Olam can be interpreted through the injunction of Psalm 34: “turn away from evil and
do good.” Here, the best and strongest way to repair the world is to turn away from hate and to
promote love. There are, for example, myriad instances where people in prison changed their beliefs,
turned from evil, and worked in turn to positively influence others. The idea here is that as long as
someone is still alive, that person could learn, have a change of heart, and change his or her ways.
Responding to hate includes this sense of optimism and hope.

1. Demonstrative story about Tikkun Olam as “turning” the self around

The Hebrew word teshuva is found often in the scriptures and rabbinic writings and means literally
“return”, often signifying a return of the self to God, or “repentance”. For a Jew, teshuva requires
several steps: one must recognize one’s sins as sins, have remorse, stop committing the sin, make
restitution where possible, and make confession. Lastly, when one is given the opportunity to make
the same mistake, one doesn’t do it!

2. Demonstrative story about survival as the ultimate response to hate

Repair of the world also takes place through educating within one's own community as a source of
regeneration. Some call this the “covenant of education” to strengthen Jewish life. Meir Soloveichick
states in his essay “Rupture and Reconstruction” that in the face of destruction of their physical
homeland, Jewish texts became the home of the Jewish people. So, by learning Hebrew, learning
scripture, learning how to lead prayers, and celebrating Jewish holidays, the Jewish people are alive,
and the Torah still lives.

3. Demonstrative story about the hope for repentance

There is the Talmudic story about Bruriah, the daughter of the famous rabbi Hananiah ben Teradion,
and wife of Rabbi Meir, who lived in the 2nd century CE. Her husband was harassed by robbers in his
town and he prayed that the robbers should die. Bruriah told him that instead he should pray that

How to respond to hate? A JEWISH RESPONSE 35

sins should cease, not sinners (from Psalm 104). She asked him to pray the criminals should repent.
The story says the rabbi prayed and the men repented and atoned.

Discussion Questions:

 For communities that are repeatedly the victims of hate crimes, what are generative
practices that help your community develop resilience?

 Are minority communities that have been plagued with violence responsible for educating
others about their struggle? Why or why not?

 The demonstrative stories all emphasize the importance of education -- of self and others --
and of hope and optimism for the future. What elements (e.g., texts, celebrations, beliefs,
prayers, people, social actions, etc.) in your own community give you a sense of hope and
optimism?

36 RESPONDING TO HATE MANUAL

SECTION 3: Educational repair, the value of life, and
thriving in the face of adversity: Highlights from the
BEKI Congregation for How to Respond to Hate

Preventative:

1. Develop relationships with interfaith and community leaders
2. Familiarize yourself with your own and other religious and spiritual stands against hate

*Link to full list of preventative actions

Post-Hate response:

1. Write a letter
2. Educate

*Link to full list of post-hate response

Practical Questions:

1. How will your group present themselves in group vigils and prayer circles?
2. Who is charged with organizing supportive efforts?

Consider assigning two volunteers in the community
*Link to full list of practical questions

Read the full transcription of our program at BEKI here:
Lessons from the visit to the BEKI Congregation on August 11, 2020

Congregation Beth El–Keser Israel is a participatory, traditional, egalitarian, full-service
congregation. Families move to our neighborhoods to be able to walk to services and
members’ homes.

A quote they feel encapsulates the Jewish tradition is: “Hillel said: Be a disciple of Aaron –
love peace, pursue peace, love humanity and attract them to Torah.” (Avot 1:12)

CHAPTER 5

How to Respond to Hate?

A Response by the United Church of Christ

This chapter is the United Church of Christ (UCC) Response to Hate inspired and informed by a
discussion led by Reverend Dr. Streets, pastor at the Dixwell Congregational UCC Church in New
Haven, Connecticut.

38 RESPONDING TO HATE MANUAL

SECTION 1: What is the United Church of Christ (UCC)?

Christianity sprung out of a community of people in ancient Israel who believed in Jesus of Nazareth
as their Lord and Savior. Jesus of Nazareth died by crucifixion in approximately 30 CE, and the
Christian movement started taking root slowly after that.
The Bible is the Holy Book of Christianity and includes the Old and New Testaments. The Old
Testament is what Christians call the Hebrew Bible, and the New Testament is a body of writings that
chronicle the origin and early dissemination of Christianity. There are also later additions called the
Apocrypha, which some sects of Judaism and Christianity consider part of their authoritative canon.29
There are three main forms of Christianity today -- Eastern Orthodoxy, Catholicism, and
Protestantism. The United Church of Christ (UCC) is a Protestant denomination of Christianity
formed in 1957 by the union of two formerly divided denominations: the Evangelical and Reformed
Church; and the Congregational Christian Churches. The UCC was a movement to reunite divided
branches of Christ’s church. Many different groups have found a home in the UCC over the years, and
the UCC celebrates a broad variety of traditions in its common life.30
Learn more about various forms of Christianity here.
Learn more about the Dixwell UCC Church here.

29 Vanessa J Avery, Dealing with Diversity, 2000, 20.
30 Reverend Doctor Streets, “Overview Brochure New Haven 2018-2019 - Dixwell Avenue Congregational United Church
of Christ,” ed. Vanessa Avery and Faezeh Fathizadeh, Overview Brochure New Haven 2018-2019 - Dixwell Avenue
Congregational United Church of Christ (Stamford, CT: Sharing Sacred Spaces, 2018), 10.

How to respond to hate? A RESPONSE BY THE UNITED CHURCH OF CHRIST 39

SECTION 2: A UCC Response to Hate

The Dixwell Avenue Church is the oldest African American Congregational Church in the world, and
the Reverend Dr. Streets has been its pastor since 2011. Dr. Streets began his introduction to the UCC
point of view on hatred by exploring the topic in terms of racism. He quoted French-Tunisian-Jewish
writer Albert Memmi, who said that: “Racism is the generalized and final assigning of values to real
or imaginary differences, to the accuser’s benefit and at his victims expense, in order to justify the
former’s own privileges or aggression.”
Racism can be a tool for considering the topic of hatred and how it is expressed in so many different
ways. Dr. Streets noted that the final assigning of values to real or imaginary differences, can be
anything -- including skin color, to gender, to sexual orientation. While racism against black people
is not to be ignored or belittled, discrimination touches many dimensions of life. Racism can be
structural, systemic, institutional, and/or individual. The generalizations that fuel racism drive
hatred of all kinds and are built upon oversimplifications. At the heart of racism is the objectification
of human beings.

Credit: Unsplash/CC0 Public Domain

40 RESPONDING TO HATE MANUAL

A demonstrative story

Dr. Streets focused his speech on the book Jesus and the Disinherited by Howard Thurman. Thurman
states that hatred "cannot be defined, only described." He characterizes hatred as “contact without
fellowship,” understood as follows: contact without fellowship is a relationship in which the
conditions of warmth are determined by those in power. The degree of conformity from those with
less power to those with more shapes how fellowship is granted or withheld.

Friendship can be based on opportunism and inequality. Thurman gives the example of the South
and the "friendships" between "whites and Negros." "As long as the Negro is called John or Mary and
accepts the profoundly humiliating position of inferior status, fellowship is quite possible."

However, Thurman defines true
fellowship as driven by a unity that
cuts through division. While
friendships can be based in
hierarchies, fellowship is based in
radical equality of worth.

"What we are committed to here, and

what many other people in other

places are committed to, is very

simple – that it is possible to develop

a religious fellowship that is creative

in character and so convincing in

quality that it inspires the mind to 1939 Negro and white man sitting on curb talking,
multiply experiences of unity – which Muskogee, Oklahoma
experiences of unity become over and Credit: Russell Lee

over and over again more compelling than the concepts, the ways of life, the seeds and the creeds

that separate men. We believe that in the presence of God with His dream of order there is neither

male nor female, white nor black, Gentile nor Jew, Protestant nor Catholic, Hindu, Buddhist, nor

Moslem, but a human spirit stripped to the literal substance of itself.”

Discussion Questions:

 What are the dangers that come with friendship between those with an imbalance of power?
How do such friendships affect the weak? How do they affect the strong? Does fellowship
offset the imbalance? -- how and why?
How do power dynamics bear upon the way one ought to respond to a perceived enemy?

 Do you agree with Thurman’s definition of hate? What is your definition of hate? Tell a story
that you feel depicts “contact without fellowship”. Explain why you believe it exemplifies
Thurman’s definition and whether or not it matches your own perceptions of the meaning of
hate.

How to respond to hate? A RESPONSE BY THE UNITED CHURCH OF CHRIST 41

A demonstrative story

Why do people hate? Thurman says the motivation people have for developing hateful emotions is
for the purpose of self-realization. By “self-realization”, Thurman means a kind of empowerment or
feeling of strength when otherwise only oppression is present.

An accomplished minister and scholar, Howard Thurman tells the unsettling story of his trip on a
train. Sitting in his seat minding his own business, he overheard a white woman ask the train
conductor: “What is that doing in this car?” At that moment, this woman attempted to reduce him to
nothing for absolutely no reason. Thurman witnessed “the atmosphere in the entire car shift from
common indifference to active recognition of and, to some extent, positive resentment of my
presence; an ill will spreading its virus by contagion.” Such encounters can fuel the desire for power
in the face of injustice.

During the Vietnam War. For the weak or those who perceive
Credit: Nick Ut, AP themselves as weak "hatred [has the ability to]
serve a creative purpose." Some feel
empowered and emboldened by the ability to
deliver retribution to those they believe are
oppressing them. "The relationship between
the strong and weak is often characterized by
its amoral aspect. When hate serves as a
dimension of self-realization, the illusion of
righteousness is easy to create." Thurman
gives the examples of war and national crises
in which hate toward an enemy is prevalent as
a form of group solidarity that facilitates a faux
feeling of strength.

Discussion Questions:

 In his presentation, Dr. Streets emphasized that anyone is capable of hating. Why are some
people more hateful?

Both the white woman and Thurman were capable of harboring hatred for one another. Aside
from the power dynamics that allowed the white woman to express her hatred, can you think
of other reasons that Thurman was able to refocus his need for self-realization into a desire
for fellowship? Offer two reasons that come to mind.

What feeds the fuel of hatred in your religious community (toward those within and those
outside)?

42 RESPONDING TO HATE MANUAL

 Describe the emotions you felt in a moment of solidarity in which you and those you shared
it with experienced these feelings of connection and righteousness in relation to a common
enemy or source of opposition. Imagine what it may have looked like to channel those
emotions into befriending that foe?

Offer an alternative end to your story in which solidarity was shared with those you originally
felt animosity toward.

A demonstrative story

However, according to Thurman, hate is
ultimately destructive and “destroys [...] the
core of the life of the hater.” Though hate
starts with specific persons or circumstances
it eventually bleeds into other areas of life
resulting in general bitterness and
resentment. Thurman argues that this was the
exact knowledge Jesus harnessed. He
understood that true power lies in the ability
to love and reject hatred. For example, despite
the Roman power that threatened the Jewish
people or Judas’ willingness to threaten the
descendants of Judah, Jesus instructed his
followers to ”love your enemies…” because he
understood the toxic nature of hatred.

Image Source: https://historyqa.com/how-did-the-
government-reconcile-the-anti-imperial-rhetoric-of-jesus/

How to respond to hate? A RESPONSE BY THE UNITED CHURCH OF CHRIST 43

Discussion Questions:

 Consider a time in which hatred and resentment consumed you. Did the residue of bitterness
that lasted match the moment that prompted the hatred? Did that hatred ever come out
toward someone who is not related to the person who wronged you?

Have two volunteers share their stories. Have each person in the discussion share three
suggestions for regulating oneself when such emotions threaten to dominate.

 During the visit participants were asked what “the Golden Rule” is in their religious tradition
as well as what they think the Golden Rule looks like in practice? Some responses are listed in
bullet points below. (1) Choose a quote that speaks to you and explain why. (2) Offer your own
characterization of the Golden Rule.

 “Try to look after the perpetrator
as well as the victim (Desmond
Tutu's reconciliation in South
Africa), to be in fellowship.”

 “The notion of Desmond Tutu to
give voice to the perpetrator.”

 “Know people by name. Show
equal treatment to all people and
that they're cherished.”

 “Listen and try to understand the

perspective of the victim. Try not

to erase their feelings, this often

causes erasure of emotion. There Credit: nimble

must be compassion behind the

listening as well as affirmation and awareness that there may be triggers from past

experiences.”

 “Talk to your community about the importance of fellowship in reaching out to
others.”

 “Be responsive and act. At the same time, we need to be empathetic and patient while
being present to the moment. It is essential to be active in the lives of marginalized
people.”

44 RESPONDING TO HATE MANUAL

A demonstrative story

During Thurman’s undergraduate studies in Atlanta,
Georgia he had a conversation with a young man and
father of two children. The father told Thurman that
he was raising his children not to hate colored
peoples. The man explained that it was not because
he has any warm or loving feelings toward them, but
because he knew that such hatred would eventually
lead to his children hating white people as well.
Hatred is infectious and runs rampant once in motion.

Dr. Streets ended his talk by emphasizing that
survival of all peoples - of various cultural, religious,
and ethnic backgrounds - depends upon
collaboration. By using fellowship for the right
reasons, racism and prejudice can be countered.
Survival with dignity provides a sense of purpose that
facilitates resilience. The drive for self-realization
originates in a need for strength in the presence of
oppression. However, attempts to claim that sense of
resilience without true fellowship ultimately results
in weakness. The best way to address the destructive
nature of hatred is through profound trust in one’s
fellow man who treats him with dignity.

Discussion Questions:

 Donna Hicks of Harvard University authored multiple books on the effect of being stripped of
one’s dignity. She defines dignity as “our inherent value and worth as a human being” that
makes each person “irreplaceable.” She explains that: “the desire for dignity is universal and
powerful. It is a motivating force behind all human interaction—in families, in communities,
in the business world, and in relationships at the international level. When dignity is violated,
the response is likely to involve aggression, even violence, hatred, and vengeance.”
Consider a moment that you felt stripped of your dignity. Did you have friendships in your
life built upon fellowship that you can lean on? How did that change the way you processed
your experience?
List the characteristics of the response of your friend and how they reflect fellowship.

 Thurman wants people to understand the "anatomy of hate" -- hate kills in any form, though
it has limited and backward benefits for self-realization. Understanding hate first, one can
come to a better understanding of the problems in race relations and how to transform them.

How to respond to hate? A RESPONSE BY THE UNITED CHURCH OF CHRIST 45

Some forms of hate are overt and others are covert, an example of this is systemic
discrimination. What is the difference between how we ought to go about understanding
these different forms of hatred despite their common core?

 What does it mean to use fellowship for the right reasons and not the wrong ones? How can
that counter racism?

 Think pragmatically and practically -- how might the Golden Rule apply if a community in
your neighborhood were to fall victim to a hate crime? Some responses are listed in bullet
points below. (1) Choose a quote that speaks to you and explain why. (2) Offer your own
practical application of the Golden Rule.

 “Visiting and being with as opposed to problem-solving.”

 “Music as a public demonstration of support - demonstrating communal presence.
Getting a group of people to sing and bring music to the victim.”

 Two examples:

o “Building plans for a Mosque were released and tensions were prevalent.
People felt that they were building some sort of an army at the Mosque or
something and we would all be attacked and shot by these Muslims. Our
interfaith group rallied around and showed up to a neighborhood meeting.
The Muslim community was able to see support from Latter Day Saints, Jews,
Bahais, and Hindus. They all took turns to speak of their relationship with the
Muslims, and we stood by them.”

o “A Jewish cemetery was desecrated and there was a peaceful interfaith
protest surrounding the cemetery. We showed how we disagreed with this
violent act that happened, and we were here to protect the Jewish cemetery.”

 “Stand up and speak out in circles of prayer and peace.”

 “Participate in peaceful protests.”

 “Learn, listen, and decipher. Seek the guidance of that group.”

 “Reach out, show support, be reflective whether that is through prayer or
meditation.”

 “Before reaching out and trying to make a difference, first ask what they need.”

46 RESPONDING TO HATE MANUAL

SECTION 3: Countering racism through fellowship and
the Golden Rule: highlights from the UCC tradition at
Dixwell Church for How to Respond to Hate

Preventative:

1. Familiarize yourself with your own and other religious and spiritual stands against hate
2. Educate yourself about hate crimes and speech

*Link to full list of preventative actions

Post-Hate response:

1. Humility
2. Hospitality

*Link to full list of post-hate response

Practical Questions:

1. Who is charged with organizing supportive efforts?
Consider assigning two volunteers in the community

2. Is there a curriculum in your religious institution that addresses religious pluralism and
literacy?
*Link to full list of practical questions

The Dixwell Church response described the dangers of racism, the core of which drives
oversimplification and hatred of many kinds. Though each form of hate is complex and operates with
specific dynamics, Reverend Dr. Streets emphasized that the lack of true fellowship is at the heart of
the hatred that drives prejudice and crimes. By exploring the Golden Rule and its application across
various religious traditions, the visit to the church examined how to address hatred.

Dixwell Church Council feels that the following quote captures their church: “Faith in our future.”31

Read the full transcription of our program

31 Reverend Doctor Streets, “Overview Brochure New Haven 2018-2019 - Dixwell Avenue Congregational United Church
of Christ,” ed. Vanessa Avery and Faezeh Fathizadeh, Overview Brochure New Haven 2018-2019 - Dixwell Avenue
Congregational United Church of Christ (Stamford, CT: Sharing Sacred Spaces, 2018), 10.

CHAPTER 6

How to Respond to Hate?

A Zen Buddhist Response

This chapter is the Islamic Response to Hate inspired and informed by the New Haven Zen Center.

48 RESPONDING TO HATE MANUAL

SECTION 1: What is Zen Buddhism?

There are approximately five million Buddhists worldwide. The founder of Buddhism was Siddhartha
Guatama, the Buddha, also referred to as Sakayamuni, “the awakened one.” He was born in
approximately 563 BCE in Lumbini, which is in modern-day Nepal. Buddhism technically began in
535 BCE at the spot where the Buddha delivered his first sermon, the Deer Park in India, just outside
Benares.

A collection known as the Tripitaka, or The Three Baskets, which include the Sutras, (loosely
translated as “stories”), the Vinaya (monks’ rules) and Abhidharma (philosophy) are Buddhism’s
main sacred texts. The most ancient collection known is written in Pali, which is a dialect of Sanskrit.
The sacred texts are generally referred to collectively as The Pali Canon.

The most basic formulation of the Buddha’s teaching is accepted by all schools of Buddhism and can
be summed up in The Four Noble Truths, explained as follows:

1. Dukkha: All existence is suffering. The word dukkha has been variously translated as
‘suffering’, ‘anguish’, ‘pain’, or ‘dissatisfaction’. The Buddha’s insight was that our lives are
tainted by dissatisfaction, and we do not find ultimate happiness in anything we experience.
Moments of satisfaction are fleeting. This is the problem of existence.

2. Tanha: The cause of dukkha is craving. The root of dukkha is embedded deeply in our
existence, especially in the delusion and the desire that we exist as a separate “I” or Self. It is
our tendency to grasp at things (or alternatively push them away) to continue this
propagation of Self, and this places us fundamentally at odds with the way life really is and
causes dissatisfaction. There are three “poisons” that ultimately fuel suffering: greed and
desire; ignorance or delusion; and hatred and destructive urges.

3. Nirodha: The cessation of dukkha comes with the cessation of craving. The Buddha taught that
the way to extinguish desire, which causes suffering, is to liberate oneself from attachment.
This is the third Noble Truth - the possibility of liberation.

4. The Eightfold Path: There is a path that leads from dukkha. The final Noble Truth is the
Buddha's prescription for the end of suffering. This is a set of principles called the Eightfold
Path.

Buddhism has expanded into many subgroups over the centuries including: Theravada (“The Order
of the Elders''), Vajrayana (“The Diamond Vehicle”), and Mahayana (“The Great Vehicle”). In 470 CE,
Zen emerged in China (known as Chan Buddhism) through the monk Bodhidharma and was based
on core Mahayana teachings. Chan was the transliteration of the Sanskrit work dhyana meaning the
quality of mind cultivated through concentration or meditation, referring to this form of Buddhism’s
primary practice. Chan was transliterated as “Zen” when it found its way to Japan.