Posts Tagged ‘Christmas’

h1

Christmas break for Money Jihad

December 22, 2013

No new posts this week due to Christmas.  Warmest wishes to all our readers!

h1

Archbishop of Baghdad confirms that Iraqi Christians pay jizya

December 14, 2011

This corroborates with the findings of the U.S. State Department in its annual reports on international religious freedom.  Far from being a dead tax of caliphates past, the jizya remains alive against Sikhs in Pakistan, Copts in Egypt, Jews in Yemen, the Greek Orthodox in Cyprus, and yes, Christians in Iraq.  From Catholic World News on Dec. 12:

Baghdad: some Christians reduced to dhimmitude

The Latin Rite archbishop of Baghdad says that some Christians have been reduced to dhimmitude and are being forced to pay the jizya, a special tax that permits them to practice their faith.

Christians are “helplessly witnessing crime, mafia, or militia,” says Archbishop Jean Benjamin Sleiman, who told Aid to the Church in Need that Christmas Mass will be “celebrated during the day, for safety reasons. It will be a Christmas between fear and sturdy faith.”

The prelate called upon the international community to support Iraq’s government “so that Iraq once again becomes a [place of] rule of law.”

Similar but more detailed coverage is available at Independent Catholic News about Iraq’s Christians being “under siege.”

h1

Second verse, same as the first, a little bit quieter, a little bit worse

December 17, 2010

Here’s a music-free version of our Jesus-Muhammad tax video:

The earlier version was disabled by YouTube because it included music from Sony.  But like life under Islam, it’s no fun without music.

h1

Jesus the tax reformer. Muhammad the tax collector.

December 24, 2009

This Christmas, Money Jihad examines the striking contrast between the attitudes of Jesus Christ and Muhammad toward taxation.  

The Christmas story begins in a manger in Bethlehem.  Why Bethlehem?  Because of the Roman census and taxes.  Joseph’s lineage traced to Bethlehem, so that is where his family was due to be counted in the census of Judea (Luke 2:4).  In antiquity, a primary purpose of a census was to establish the tax amount due to the state, in this case to Rome. 

Rome depended heavily on tribute—taxes paid by the subjects of conquered provinces—to fund its imperial growth.  The Romans could not collect all taxes personally, and outsourced the collection process to local publicani, or tax farmers, who would bid for the collection rights, pay the Romans upfront, and then collect enough from their own countrymen not only to cover their expenses but to line their bulging pockets. 

The tax farmers of the Roman provinces became stinking rich in the process.  They were subject to little regulation or control by any civil authority.  This was the context of tax collection at the time of Jesus. 

Matthew, also known as Levi and traditionally considered to be the author of the Gospel of Matthew, was a tax collector.  We do not know how personally corrupt Matthew was, but his reputation seemed to be no different from most tax farmers at that time.  That all changed one day when Jesus found Matthew, and Matthew found Jesus (Matthew 9:9).  Many depictions of Jesus summoning Matthew show the tax collector working at a desk, focused on his tax rolls with gold coins on the table: 

The Calling of St. Matthew

This painting by Hendrick ter Brugghen is especially helpful in showing the utter confusion of Matthew at being selected by Jesus.  His perplexed expression and head-scratching gesture say, “You mean, me?  A tax collector?”  It was a surprising choice in an era when tax collection was frequently equated with harlotry and sin. 

When the Pharisees asked why Jesus would eat and drink with tax collectors and sinners, he answered, “Those that are whole need not a physician; but they that are sick.  I came not to call the righteous, but sinners to repentance” (Luke 5:31-32). 

In other words, Matthew was not selected because his profession was “righteous,” but to bring him to repentance and salvation.  Neither was Matthew selected for his abilities to collect revenues for a new Christian state, because Jesus would never impose any taxes. 

Later, when the Pharisees tried to ensnare Jesus by asking him if it were lawful to pay taxes to Caesar, Jesus answered, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s”  (Mark 12:17).  Thus Jesus acknowledged the civil authority of the state.  At the same time, Jesus rejected profiting from the house of God, as when he famously drove the money-changers out of the temple in Jerusalem. 

Metzger & Coogan’s entry on the publicani in the Oxford Companion to the Bible says, “Most of the time we hear of the humble and despised publicans, whom Jesus made a point of treating, as he did other outcasts, like human beings who could be saved.”  If Jesus had any message for the tax collectors, it wasn’t “how much can you rake in?” it was “go and sin no more.” 

In addition to saving mankind, Jesus ushered in a new way of looking at taxes:  he acknowledged the power of the state to collect it, but he worked to reform individual tax collectors by abandoning their sins, and Jesus never profited from taxes himself. 

Muhammad, on the other hand… Read the rest of this entry ?