Amid Israel-Hamas War, Hanukkah 2023 Mixes Fears With Festivities

I’m excited to be back after a two-week break while I traveled on a reporting trip to Vanuatu and Australia.

Believe it or now, among the big headlines last week was this: Taylor Swift is Time magazine’s Person of the Year. For fans, Swift’s concerts are “a religious experience,” according to Sam Lansky’s insightful cover story.

Meanwhile, the presidents of three elite American universities are facing a backlash “over their refusal to say whether calling for the genocide of Jews violates their policies against bullying and harassment,” as USA Today’s Michael Collins explains.

The backlash at Harvard, the Massachusetts Institute of Technology and the University of Pennsylvania includes “threats from donors, demands that their presidents resign and a congressional investigation,” the New York Times’ Alan Blinder, Anemona Hartocollis and Stephanie Saul point out.

This is our weekly roundup of the top headlines and best reads in the world of faith. We start with the concerns that the Israel-Hamas war has brought to Hanukkah.

What To Know: The Big Story

The war and Hanukkah: The eight-day holiday commenced at sundown Thursday, prompting veteran religion writer Cathy Lynn Grossman to ask here at ReligionUnplugged:

With Israel at war and antisemitism, particularly on college campuses, showing a sharp upswing across America, is this any time to put a menorah in the window — to “publicize the miracle” of Hanukkah by celebrating boldly, according to Jewish tradition?

Grossman — best known for her time as a national religion correspondent for USA Today and later Religion News Service — talks to Jews across the nation “about yearning to be simultaneously joyful and careful, to be festive in fearful times.”

Light in darkness: The Hanukkah message feels uniquely relevant to U.S. Jews amid the war and antisemitism, The Associated Press’ Giovanna Dell’Orto writes.

“We need Hanukkah now more than ever,” a rabbi tells the Dallas Morning News’ Joy Ashford.

But parties have been canceled and celebrations toned down, and Hanukkah won’t be the same, according to Religion News Service’s Yonat Shimron.

Why do ancient churches pray for the dead, while many modern churches do not?

THE QUESTION:

“Why Do Catholics Pray for the Dead?”

THE RELIGION GUY’S ANSWER:

A Catholic News Agency feature for All Saints’ Day with the above headline was written by senior Rome Correspondent Hannah Brockhaus. One of The Guy’s colleagues immediately critiqued that wording because Eastern Orthodox Christians likewise pray for the dead — although in a different mode from Catholics, as we’ll see.

Perhaps the appropriate question should instead be: Why don’t Protestants pray for the dead when these other Christians have done so for many centuries?

There’s long-established history behind the practice of Christians during their earthly life praying to benefit fellow believers who are dead. This was commended by revered theologians of the early church.

By the early 5th Century, St. Augustine said “the whole Church observes this practice which was handed down by the Fathers.” He stated that through parishioners’ prayers, Masses, and donations, “there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve.”

The modern Orthodox catechism “The Living God” (St. Vladimir’s Seminary Press) teaches that just as Jesus and St. Stephen prayed for forgiveness even for the people who were executing them, so “the prayer of the righteous can also help to obtain forgiveness for a sinner even if he is already dead.”

At this point, Protestants will object that the Bible does not teach such a concept. Their founding principle of sola scriptura means Christian beliefs are defined solely by explicit teachings in Scripture and not by church traditions, even ones that are longstanding and deep-seated.