Faith, identity and moral action

1Worn on the outside, lived on the inside

Mutesi wears a small cross on a chain and sings in her parish choir; she gives up sweets for Lent. Her deskmate Zainabu wears a headscarf, fasts in Ramadan and celebrates Eid with her family. Their faith shows in what they wear, eat, sing and celebrate: it is part of who they are and of the community they belong to. But both girls have heard the same warning from their teachers of religion: "If your worship does not make you more honest, kind and just, it is not yet true worship." This lesson is about both sides: worship as identity and worship as a call to moral action.

2Expressing faith and community identity

A shared identity gives belonging, support in hard times and a way to pass faith on to children. But identity can also be misused to look down on others. Both scriptures resist that. Jesus said: "By this everyone will know that you are my disciples, if you have love for one another." (John 13:35). The Qur'an teaches that differences are meant to bring people together: "O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware." (Qur'an 49:13).

3Worship that changes how we live

The prophets of the Bible attacked worship that ignored injustice:

"I hate, I despise your feasts, and I can’t stand your solemn assemblies. Yes, though you offer me your burnt offerings and meal offerings, I will not accept them; neither will I regard the peace offerings of your fat animals. Take away from me the noise of your songs! I will not listen to the music of your harps. But let justice roll on like rivers, and righteousness like a mighty stream." (Amos 5:21–24)

Jesus put reconciliation before worship: "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift." (Matthew 5:23–24). James adds: "But be doers of the word, and not only hearers, deluding your own selves." (James 1:22), and John: "If a man says, “I love God,” and hates his brother, he is a liar; for he who doesn’t love his brother whom he has seen, how can he love God whom he has not seen?" (1 John 4:20).

The Qur'an teaches that prayer itself should hold a believer back from wrong:

"Recite that which hath been inspired in thee of the Scripture, and establish worship. Lo! worship preserveth from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah knoweth what ye do." (Qur'an 29:45)

Fasting, too, has a moral purpose: "O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil)" (Qur'an 2:183). A fast that does not teach self-control and compassion for the hungry misses its point; the short surah 107 (unit 2) condemns those who pray to be seen "yet refuse small kindnesses".

Discuss. Rwanda's schools bring together pupils of many faiths. How can a pupil express their religious identity proudly while making sure that no classmate feels excluded? Give practical examples.