Awake!, November 8, 1988

Awake! — November 8, 1988

Source: jw.org

Contents

Page Two

Why Proclaim a “Marian Year”?

The Marian Year—Differing Viewpoints

The Reason for the Cult

Who Really Has the Solution to Mankind’s Problems?

Mary in the Church and in the Bible

Pride Was My Worst Handicap

Portugal—26 Years Later

Is Knowledge of God for the Elite Few?

How Can I Overcome Feelings of Racial Prejudice?

Moorish Spain—A Remarkable Legacy

From Our Readers

Watching the World

Can You Cry Out Joyfully?

Read About the Government Soon to Rule All the Earth

Page Two

Rome, June 6, 1987. In the square in front of the Basilica of Santa Maria Maggiore, the pope opened the “Marian Year” with the recital of the Rosary. There, at one of the most important sanctuaries devoted to Mary, he repeatedly pronounced the words of the Ave Maria (Hail Mary), the prayer that, according to a Catholic daily, is said “perhaps more often than Our Father.”

The voices of thousands of the faithful, linked by satellite with 16 other Marian sanctuaries, joined with the pope in prayer. Thanks to no fewer than 18 intercontinental satellites, scores of television cameras, and 95 television networks, one and a half billion viewers followed the event.

But what does Mary, the mother of Jesus, mean to you? Is a return to Mary the solution to the world’s problems?

Why Proclaim a “Marian Year”?

By Awake! correspondent in Italy

“THE Planet Rallied Around Mary,” “With Mary Towards the Year 2000,” “The World Prays Live,” ran the newspaper headlines commenting on the transmission in world television of the Rosary,a one of the more traditional forms of Catholic worship. The voices of thousands of the faithful joined the pope’s voice in prayer. But why did so many people take part in this event? What made this recital of the Rosary so special? Why was ‘the world rallied around Mary’?

With this spectacular ceremony, John Paul II entrusted the whole of humanity to the “Madonna,” invoking her protection. So doing, he opened the Marian Year, a year he has dedicated to Mary.

As was expected, the event raised both agreement and criticism. Traditionalist Catholics enthusiastically described it as a “sensational example of how modern technology can be used as a precious instrument in the service of an event related to the faith.” For others, both Catholics and non-Catholics, it was a useless waste of money, a “cosmic show” of doubtful taste. Many were disturbed by the fact that a religious event was sponsored by “a team of rampant advertising agencies,” for a total cost of about two million dollars. And Giancarlo Zizola, Vatican observer of Il Giorno, deplored the fact that a “multimillion-dollar Barnum-type television spectacle should be staged, reducing the Madonna to a supporting role for disposable razor blades, ballpoint pens, and tights, and for a religious idolatry that knows no limits.”

John Paul II—The “Madonna’s Pope”

What moved Catholicism’s chief representative to proclaim a Marian Year? Various reasons, according to Vatican observers.

Some point out John Paul II’s “Marian fervor.” Many Catholics consider him to be the “Madonna’s pope.” He has even included, plainly visible, the letter “M,” the initial of Mary, on his episcopal emblem. As his motto he adopted the words of Louis-Marie Grignion de Montfort, a 17th-century Catholic mystic, fully consecrating himself to the “Madonna” with the words Totus tuus (All yours). He has demonstrated his ardent devotion to Mary while on his travels in Mexico, France, Germany, Poland, Brazil, Portugal, Spain, and other countries, by visiting the most famous sanctuaries dedicated to her. According to observers, therefore, the proclamation of a Marian Year is a further demonstration of the pope’s fervid “Marian spirituality.”

Also, for quite some time, in the more conservative Catholic spheres, there has been concern over the fact that Marian worship seems to have been obscured. In this century, triumphantly described by Pope Pius XII as “the era of Mary,” the Catholic clergy have witnessed what they themselves term a “profound Marian crisis.” They hope that the Marian Year will help to “rediscover Mary,” so reviving her worship.

In the prayer composed for the opening of the Marian Year, John Paul II entrusted “the whole of humanity, with its hopes and fears,” to Mary. He had done so on two previous occasions, as had other popes prior to him. Since the more fervid Marianists are convinced that the “present appalling crisis of faith” is also due to the crisis in Marian worship, they claim that if the world returns to Mary, some of mankind’s greatest problems will be solved. “Christian living will replace the present materialism, there will be the conversion of the atheistic nations. And humanity will have peace,” writes the Catholic periodical Ecce Mater Tua.

Mary and the Hope of a New World

Finally, the pope hopes that under the “Madonna’s” guidance it will be possible to prepare for the year 2000, the year to which Catholicism’s leader attaches great importance. According to the church, preparation for this date is indispensable since, as the Catholic periodical Verona fedele states: “At the close of this century, humanity finds itself in its most tragic hour, but also in the most promising hour of its history. We have arrived at a crossroads: on the one hand, the very concrete possibility of self-destruction; on the other, the hope of a new era, of a new world. . . . If we may use a Biblical term, we would like to say that we are ‘in the last times,’ that is, the times that conclude a long and painful episode in human history; but also the times that appear to open up another one, more serene and happy.” It is therefore to favor a return to God in a moment considered crucial that the pope has entrusted the whole world to Mary.

But what has this period from June 7, 1987, to August 15, 1988, actually meant for Catholics? How was the Marian Year celebrated? What has been the reaction of other religious confessions to the Catholic Church’s initiative?

[Footnotes]

a A Catholic devotion, using rosary beads, “of meditation on usu[ally] five sacred mysteries during recitation of five decades of Hail Marys.”—Webster’s Ninth New Collegiate Dictionary.

[Picture Credit Line on page 4]

Cover: Courtesy of the El Prado Museum, Spain

The Marian Year—Differing Viewpoints

The Bible undeniably depicts Mary as a faithful disciple of Jesus. (Acts 1:14) As we examine the significance of the Marian Year, we certainly have no intention of belittling her reputation or her faithfulness. However, in view of the fact that the year dedicated to her is a religious event of great importance, it is only right for believers to ask themselves: Does God approve of the veneration given to Mary? And is Mary God’s answer to the world’s crisis?

THIS Marian Year is the second to be celebrated by the Catholic Church. The first, from 1953 to 1954, was proclaimed by Pope Pius XII to celebrate the centenary of the proclamation of the dogma of the Immaculate Conception. This was just a few years after the same pope had enunciated the teaching of the Assumption.a

What some Catholics remember about the first Marian Year is the large number of new entrants into the priesthood. They evidently hope that this might be repeated, in view of the present vocational crisis. There is, in fact, much concern over the shortage of priests. According to Luigi Accattoli, expert in Vatican affairs for Il Corriere della Sera, it is calculated that of the 300,000 Catholic communities in the world, “more than half have no resident priest.” It is therefore no coincidence that the faithful are exhorted to frequent the Marian sanctuaries, which have been defined as “places for the promotion of vocations.” Will a Marian Year be enough to give new life to the dwindling numbers of the Catholic clergy?

Mary, Vocations, and Atheism

Some remember the grandiose manifestations of devotion to the “Virgin” during the first Marian Year. On that occasion, even the armed forces of several nations were mobilized. At Loreto, Italy, home of a celebrated Marian sanctuary, there was an impressive parade of the Italian air force. Five hundred American marines went on a pilgrimage to Lourdes, France. In Ireland “the army units were consecrated to the Madonna, who for the occasion was proclaimed Marshal of the army,” says La Repubblica.

Pope Pius XII, in giving the announcement of 1953, hoped that the Marian Year would contribute to opposing all those who “exert themselves in eradicating from the souls the faith in Christ” and would counteract their atheistic ideologies. “It is no exaggeration to say that the Marian Year of 1954,” Avvenire affirms, “obtained authentic miracles of unexpected and longed-for conversions.” Similarly, today, in Catholic circles, it is felt that renewed Marian fervor will serve to combat atheistic ideologies and the governments that propagate them.

The New York Times points out that John Paul II “has publicly stated his desire to visit the Soviet Union if he could preach freely there.” And it is even hoped that 1988, “the year of the celebration of one thousand years of Christianity in Russia, will also be the year in which the Pope will renew the explicit consecration [of that] Land . . . for its conversion,” writes Catholic theologian René Laurentin in Avvenire.

Special Treatment for Mary

Various enterprises were planned for the 14 months that ended on August 15, 1988, the last day of the Marian Year, all designed to ‘honor the Mother of the Lord’ and to revive her veneration after years of decline. The pope issued an encyclical expressly dedicated to Mary, and various conventions were planned in order to examine her importance.

Catholics received precise instructions as to the Marian Year. Among other things, they had to celebrate solemnly all the Marian festivities and make a pilgrimage to the churches dedicated to the “Madonna.” They could also benefit from the “plenary indulgence”b by devoutly participating in Marian holidays and liturgical festivities or by piously receiving the papal blessing imparted by the bishop, even by means of a radio or television broadcast. They were counseled that greater value should be attributed to the altar dedicated to Mary in each Catholic church.

Protestant Reaction and Catholic Dissent

This Catholic initiative has been accepted positively by the Orthodox Churches, which also practice the veneration of Mary, but as was to be expected, there have been quite different reactions from Protestant religious groups.

The Catholic hierarchy, well aware of the fact that Mary continues to represent one of the points of disagreement with Protestants, has tried not to sharpen the contrasts, repeating that the Marian Year “will stimulate ecumenical dialogue.” But the same Catholic sources recognize that the Marian Year has caused ‘bitter reactions,’ “a chorus of invectives,” and “a storm of protest” among Protestants. According to the periodical Vita pastorale, this is why Catholic ecumenical groups are engaged in “curbing bigoted exuberance, in avoiding sickly sentimentalism, in reshaping the worship of the relics” of the “Madonna.” Several Catholic periodicals insistently repeat that the Marian Year celebrants should ‘keep in mind the new ecumenical awareness’ and put to one side ‘devotionalistic and antiecumenical aspects.’

For many Protestants, the Marian devotion and practices are idolatrous. Various Italian Protestant groups therefore proposed the suspension of all ecumenical contacts with Catholics during the Marian Year, and the synod of the Waldenses and the Methodist Church issued a statement that severely criticized the papal initiative, calling it an “obstacle to true ecumenical confrontation.”

Furthermore, not all the Catholic clergy are in agreement with the papal initiative. Catholic priest Franco Barbero caused a stir when he publicly declared that he never prayed to Mary. In his “Letter to Mary,” Barbero states that she has been crushed “under a mountain of dogmas, relics, devotionalisms, legends, superstitions.” The same priest has also stated that even “speaking of a ‘year of Mary’ could raise legitimate perplexities.”

Com-nuovi tempi, a periodical published by progressive Catholics, said: “It seemed as though the Catholic Church’s ecumenical openings [after the Second Vatican Council] were at least going to help in not repeating the old Marian religious practices that had few roots in common Christian origins. Unfortunately, the celebrations for this ‘Marian’ year will be against the interests of the revival . . . of an unalienated Christian faith.”

Why, then, are church authorities and even the pope himself insisting on placing so much emphasis on the figure of Mary? Why is it that Catholic “people love Mary before loving Jesus,” as “Mother” Teresa of Calcutta has said? In other words, why the cult of Mary?

[Footnotes]

a According to a Catholic catechism, Mary was “preserved by the grace of God from every stain of sin from her conception onwards” (the dogma of the Immaculate Conception), and at the end of her earthly existence, she was taken up “body and soul” into heaven (the dogma of the Assumption).—Signore, da chi andremo?—Il catechismo degli adulti (Lord, to Whom Shall We Go?—Catechism for Adults).

b According to Catholic doctrine, all punishments that should be meted out in purgatory because of venial sins are canceled by means of the plenary indulgence.

The Reason for the Cult

HISTORIANS admit that the early Christians neither worshiped nor venerated Mary or any other creature. Why, then, have so many Catholics become “Madonna worshipers,” as priest Franco Molinari has called them?

There are many reasons. Some of them stem directly from doctrines taught by the Catholic Church. For example, since the church teaches that Jesus is equal to God, this leaves no independent intermediary between man and God. God and Christ, surrounded by an aura of Trinitarian mystery, are no longer approachable, and for this reason the role of “intermediary” between the Divinity and humankind has been delegated to the “Madonna.” In certain Marian movements, mottoes such as “To Jesus through Mary” or “The Virgin, the link between us and Christ,” are common. In the opening speech of the Marian Year, John Paul II said that people must “return to God by means of Mary.”

Throughout history, God and Christ have often been represented as pitiless and inflexible judges. So it is not surprising, as theologian René Laurentin acknowledges, that some Catholics “have contrasted the vindictive justice of Christ with the mercy of his Mother: ‘Jesus wants to condemn, Mary wants to save.’” “Even if we have committed many sins,” writes a bishop, “the heavenly Mother will tenderly forgive us; if we are fearful of God’s justice, we will certainly not fear the heart of the Mother.” Evidently, “God does not give enough reassurance” for Catholics, concludes the Italian periodical Panorama.

Various councils and popes over the centuries have encouraged and continue to encourage the veneration of Mary and her images. Catholic theology uses various terms taken from the Greek in distinguishing the various grades of worship: latria is the worship of God, dulia is the veneration of the saints, and hyperdulia the “special reverence” reserved for the “Madonna.” In harmony with these definitions, in his recent encyclical letter, John Paul II reaffirms that the “images of the Virgin have a place of honour in churches and houses” because she is worthy of “special reverence.”

But is it not true that this “special reverence” has moved some theologians to consider her, as Panorama stated, “the fourth person of the Holy Trinity”? Is it not true that it has moved them to declare—as does a Marian catechism—that “her greatness borders on the infinite”?

In effect, therefore, the concept of Mary as a “perfect model of all virtues” serves to satisfy that which Panorama calls the “desire for security” of faithful Catholics, above all now in the midst of this generation’s present anxieties. Should it surprise us, then, that some of the Catholic clergy have condemned the devotionalistic extremes of the faithful?

A Guide for the Year 2000?

As has been said, according to the pope’s intentions, the revival of the figure of Mary will help to prepare for the year 2000. In the face of the fears and the anxieties caused by the “symptoms of malaise that pervade this generation,” the pope has placed his trust in the “Madonna” so that she may intercede with God and solve the world’s problems. But does the Bible direct us to Mary for a solution to these “symptoms of malaise”? In whom should we really trust in order to witness the realization of the “hope of a new era, of a new world”?

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The Madonna is venerated in different forms throughout the Catholic world

Who Really Has the Solution to Mankind’s Problems?

“MOTHER of mankind”—this is how John Paul II has defined Mary in his recent encyclical letter, echoing the words of the Second Vatican Council. Many Catholics believe that Mary follows and assists every believer, helping them in every moment of their lives. For this reason, many of them earnestly invoke her protection. They are convinced that on many occasions the “Madonna” has directly intervened to change the course of human affairs.

According to the book Un anno di grazia con Maria (A Year of Grace With Mary), prayers are offered to Mary with the words: “Remember, O merciful Virgin Mary, that it has never been said in the world that those seeking your protection, imploring your help, and asking for your patronage, have ever been abandoned by you.” It is noteworthy that at least two of the Marian festivities on the “liturgical calendar”—those of the “Name of Mary” and of “Mary of the Rosary”—commemorate military victories that have been obtained, thanks to Mary’s supposed intervention. Are we to assume, then, that Mary is nationalistic?

It is quite normal and understandable to seek the help and protection of someone able to assist us in solving our problems. But is it in harmony with God’s will and the Bible to place one’s trust in Mary, invoking her aid?

Who Has the Solution?

The anxieties and the fears of our generation are, as has been said, among the reasons for the pope’s proclamation of a Marian Year. The Catholic Church hopes that with people’s minds turned toward Mary, peace and harmony will return to mankind and that, a Catholic theologian writes, “in this way the real drama of this world will be solved.”

Even Jesus in one of his well-known prophecies spoke of a time when men would be “dying of fear as they await what menaces the world.” (Luke 21:25, 26, The Jerusalem Bible) Historical proof indicates that Jesus was referring to our times. We are now living in “the last days.” (2 Timothy 3:1-5, JB; Matthew, chapter 24; Luke, chapter 21) Is there a way out of this critical situation? In whom should we trust so as to find a solution to humanity’s distressing problems? Should we place our trust in Mary?

The True Solution

God has been very clear on the matter. In his Word, the Bible, he says that we should not trust in man or woman. (Psalm 49:6-9; 146:3) His exhortation to suffering ones is: “Trust in Jehovah, you people, for all times, for in Jah Jehovah is the Rock of times indefinite.”—Isaiah 26:4.

But how will Jehovah God solve humanity’s problems? By means of his government, his Kingdom in the hands of Christ Jesus. This is the Kingdom for which Jesus taught people to pray in the “Our Father” prayer. (Matthew 6:9, 10) Jesus had the Kingdom in mind when, speaking of the terrible conditions in “the last days,” he said: “But as these things start to occur, raise yourselves erect and lift your heads up, because your deliverance is getting near.”—Luke 21:28-32.

What will this Kingdom accomplish? Will there be a universal conversion of all peoples, as is hoped by some Catholic movements? No, the Bible is very clear on this point. Jesus indicated that not all will be saved, neither will there be a general conversion of people. He spoke of only one “road leading off into life” and said that “few” would find it.—Matthew 7:13, 14.

God’s Kingdom will intervene to radically eliminate mankind’s problems, such as wars, food shortages, sickness, crime, misrule, and pollution. (Psalm 46:9; 67:6; Proverbs 2:22; Isaiah 33:24; Daniel 2:44) Under that Kingdom rule, there will be an “abundance of peace.” (Psalm 72:7) This is the divine solution for mankind’s problems, and as the Bible says: “Blessed is the able-bodied man who puts his trust in Jehovah, and whose confidence Jehovah has become.”—Jeremiah 17:7.

Not by placing our trust in a human creature such as Mary, no matter how faithful she might have been, can we hope to see the solution to our world’s dramatic problems. It is essential that we place our trust in Jehovah, through Christ Jesus, and accept His way of putting things right. Happiness will only come about through God’s Kingdom.

But what exactly is this Kingdom? How does it function? What tangible results has it already produced? You can find out by asking those who have brought you this magazine.

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The Kingdom of God by Christ Jesus is the solution to mankind’s problems

Mary in the Church and in the Bible

MANY, even in Catholic circles, have criticized the increase in the number of titles being attributed to Mary, and some fear that the present pope, after his recent encyclical letter, will define a new dogma on “Mary, mediatrix of all graces.” Many Catholic scholars acknowledge that over the centuries, as the cult of Mary grew, her titles correspondingly increased. (See center column.)

However, in the book La Vergine Maria (The Virgin Mary), French theologian René Laurentin, considered to be the foremost expert on Mariology, affirms that during the whole of the second century C.E., Mary is virtually never mentioned and that in the ancient world, before the third century, there is no trace of festivities or prayers in her honor. Further, the various Catholic doctrines concerning her appeared rather late in history and have no Biblical foundation.

Examples:

The Church teaches that Mary is the Theotokos (“God-bearer,” or “Mother of God”), a title given her only after the fourth century. It does not appear in the Bible.

The Church claims she was always virgin. While the Bible itself specifically states that Mary was “a virgin” before giving birth to Jesus, “virginity after childbirth is not indicated in the New Testament,” writes Catholic theologian Laurentin. The Bible clearly indicates she had children by Joseph.—Luke 1:27; Matthew 13:53-56, The Jerusalem Bible.

As for the dogma of the Immaculate Conception, Laurentin points out that in ancient times there were “numerous [Church] Fathers who had no difficulty in finding . . . sins in the Mother of Jesus.” During the 17th century, even the Roman Inquisition found this doctrine suspect. “The dogma of the immaculate conception of Mary was proclaimed without any Biblical proof,” remarks Jesuit John McKenzie.

Concerning the dogma of the Assumption, Laurentin maintains that, like the preceding one, it has ‘no explicit Biblical foundation.’ This teaching is based on “the idea of the immortality of the rational soul, which is of Platonic origin,” affirms the magazine Concilium.

But what is the Bible’s viewpoint? Should Mary be considered an ‘unattainable model’? The apostle Peter says that the model Christians should follow is Christ. (1 Peter 2:21) The Bible describes Mary as a faithful woman, ready to listen to God, to put spiritual interests first. She appreciated moral cleanness and was most scrupulous in teaching the Word of God to her children.—Luke 1:26-38; 2:41, 42, 46-49; Acts 1:14.

However, she cannot be described as the “Mother of God” for the simple reason that Jesus was not “God the Son,” but “the Son of God.” The Trinity doctrine was no part of ancient Hebrew belief and is not taught in the Bible.—1 John 4:15; Luke 1:35; John 14:28; 1 Corinthians 11:3; 15:27, 28.

Is it correct to speak of Mary’s perpetual virginity? The Bible makes mention of Jesus’ “brothers” and “sisters.” (Matthew 13:53-56) The Catholic Church claims they were his cousins. But Catholic writer Jean Gilles points out that the Christian Greek Scriptures use the same terms in referring to the brothers and sisters of other Bible characters, such as Peter and Andrew, as well as Lazarus, Martha, and Mary, and that “they were real brothers and sisters. The Church has never presented them differently.” Why, then, should they be called Jesus’ cousins when the Scriptures speak of “brothers” and “sisters”?

Was Mary immaculate, or without sin, at the time of her conception? Theologians explain that this was possible because of her “advanced redemption.” In other words, the benefits of Christ’s ransom were applied to her in advance, even before Jesus was conceived and sacrificed. But this conflicts with the Bible teaching that “unless blood is poured out no forgiveness takes place.” (Hebrews 9:22) It is therefore incorrect to speak of an “advanced redemption.” (Romans 5:12; compare Luke 2:22-24 with Leviticus 12:1-8.) This dogma, concludes Laurentin, “is not Biblical.”

Was Mary taken up bodily into heaven? ‘The Scripture does not affirm the Assumption of Mary,’ says the Nuovo dizionario di teologia, and neither could it do so since it categorically states that “flesh and blood cannot inherit the kingdom of God.”—1 Corinthians 15:50, JB.

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Some of Mary’s Titles

Mother of God

Queen of Heaven

Queen of Martyrs

Queen of the World

Queen of Mercy

Queen of Angels

Queen of Paradise

Queen of the Universe

Immaculate Queen

Immaculate Mary

Sovereign Princess

Blessed Virgin

Our Blessed Lady

Blessed Virgin Queen

[Credit Line]

From Ed Sibbett, Jr.’s Cathedral Stained Glass Coloring Book/Dover

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Jesus’ mother and brothers came looking for him

Pride Was My Worst Handicap

IT IS not easy to be handicapped and happy. Most persons burdened by physical impediments get depressed, at least from time to time. On such occasions they often ask themselves: “Why me?”

I was no exception. I was born with a severe physical impediment that prevents me from walking, standing up, or even using my hands. This circumstance understandably has had a marked effect on my personality. I still remember the jealousy and frustration I felt as a child when I watched other children running and jumping.

Sometimes I visited a nearby church to beg God’s help. I would earnestly repeat 20 or 30 times the prayer “Padre Nuestro” (“Our Father”) and a similar number of “Ave Marias” (“Hail Marys”), interspersing among these entreaties the heartfelt plea, “Please Lord, cure me!” I promised God so much if only he would heal me.

The Seeds of Pride

I was born in Granada, a beautiful city in southern Spain at the foot of the towering Sierra Nevada Mountains. As a young child, having a disability motivated me to develop other skills, and by the time I was seven, I was more advanced scholastically than others of my age. At that time I mixed quite normally with other children, playing with them and somehow moving around dexterously while seated on my small chair. I even learned to draw and write left-footed by gripping a pencil between my toes.

On one occasion the local newspaper published an article about me, together with photographs showing me writing with my foot. This publicity resulted in my receiving numerous awards and trips, plus the admiration of others. All of this served to foster in me a vain and conceited spirit. Pride was taking over.

Effects of Enforced Isolation

Before long I had to stop attending school. I was growing, and it became impossible for my mother to take me back and forth from our second-floor apartment. Thus, from the age of 13, I continued my education by means of a correspondence course. I found it easy to study and progressed well, but the enforced isolation affected me. Although perhaps outwardly I appeared cheerful and outgoing, I started meditating about my physical condition and its implications for the future.

In 1971, I won a scholarship to study for one year in a rehabilitation center run by Catholic nuns in Madrid. It was there that I learned to typewrite using a pen in my mouth, which has proved very useful. Of course, religion was an obligatory part of our weekly schedule. Every Sunday at 7:00 a.m. we assembled to attend Mass. Although the ritual seemed unnecessary to me, I attended faithfully, for I wanted to please the nuns who looked after me so well.

After a year in Madrid, I returned to Granada. Progressively I became more introverted, imprisoned as I was within the four walls of my home. For the most part, I spent my time reading novels and other books that I could get hold of. I also followed the trend of the time: I grew a beard and let my hair grow long. But it was not a happy period of my life.

Asking for a Sign

Often I was morose because of loneliness and a feeling of helplessness. I prayed to God, asking him for some sign that would demonstrate his existence and his concern for me.

Sure enough, God did provide a sign—but not the way I expected. It was toward the end of 1973. One of Jehovah’s Witnesses called at our door, and as my mother was out shopping, I opened the door and listened to what he had to say. At the end of the conversation, he offered me the book The Truth That Leads to Eternal Life. I readily accepted it, for at that time I was willing to read anything. I read the entire publication that same afternoon. Its contents really surprised me, especially in regard to two Scriptural prohibitions: the use of images in worship and the misuse of blood.—Exodus 20:4, 5; Acts 15:28, 29.

The Witness returned a week later, and while he showed me what the Bible taught, I showed him how I could light a cigarette using only my feet! He offered me a free study of the Bible for six months. I immediately accepted without realizing that this was really the sign that I had been asking for.

I quickly assimilated a knowledge of the Bible. However, it was quite another thing to make the necessary changes in my life in order to be a real disciple of Christ. My biggest problem was my personality.

“Knowledge Puffs Up”

A brief experience will illustrate my mentality. After I had studied the Bible for six months, a traveling minister of Jehovah’s Witnesses visited me and asked me how I was progressing. “I’m doing great. I’ve already memorized 500 Bible texts,” I replied with a smug smile of satisfaction. “Really, 500 Bible texts?” he repeated somewhat incredulously. “Yes, 500! Look, I have them all written down here in this notebook,” I boasted.

Intrigued, he tried me out with Proverbs 18:1. Immediately I repeated the text word for word: “One isolating himself will seek his own selfish longing; against all practical wisdom he will break forth.” He then asked me: “Are you applying this text? Do you meet regularly with your Christian brothers and sisters?” “Well, yes, I do,” I said, for brothers in the congregation had kindly made practical arrangements so that I could attend the meetings.

After another couple of questions my visitor realized that I really had memorized all those texts. At the same time, he discerned that I was paying more attention to the acquisition of Bible knowledge than to the application of such knowledge in my life. He reminded me of the text at 1 Corinthians 8:1, “Knowledge puffs up, but love builds up.” He helped me to see the need to change my personality.

In time I stopped smoking, improved my appearance, and eliminated reading material that was not upbuilding. Eighteen months after first being witnessed to, I got baptized in June 1975.

Overcoming My Pride

Nevertheless, I still had not conquered my pride. My circumstances permitted me to study three or four hours every day, and I soon accumulated a vast store of Scriptural knowledge, which I was eager to demonstrate. Witnesses in the congregation to which I belong started to come to me with their Bible questions and even personal problems. I was only too happy to use my ability to help others, but at times this too caused my vanity to be flattered.

In time my conceit became less evident. Every time I realized that I was displaying a proud spirit, I would pray to Jehovah, asking him to help me. I would especially ask for help in having the right motive: that of helping others with my knowledge rather than glorifying myself.

A Source of Real Happiness

Witnessing to everyone with whom I came in contact became a source of real happiness. Sharing with others what I had learned not only produced an inner satisfaction but forced me out of the shell into which I had retreated and enabled me to mix with others and to be of help to some of them. I was especially delighted to help an elderly man who had problems similar to mine.

I first met him when I was witnessing to a couple of men on the street. During our conversation I couldn’t help but notice a man, walking with the aid of crutches, who passed from time to time. He stopped for a few moments each time he passed, as if he wanted to listen to what we were saying. Finally, he stopped in front of me and asked: “Is it true, all this about a global Flood?” I replied in the affirmative and went on to explain its meaning for us today. In time I was able to study the Bible with him.

Despite his age and his physical problems, he made progress and applied the Bible in his life. He was baptized at the age of 80. His wife, who at first ridiculed him, was baptized at the age of 85.

Being able to aid those who have impediments or who need help in other ways makes it easier for me to forget about my difficulties. In all, I have been able to help ten different people to get to know the truth of God’s Word. This has been a real source of encouragement to me.

My Pride Has Taken a Fall

Most important, I have discovered that a physical disability does not preclude the finding of happiness in life. Getting to know the Creator has helped me to be realistic and face up to my impediments, including my pride. I try to live a normal life as far as possible. I can now provide for myself economically, which gives me great satisfaction. I enjoy serving as an elder in the local congregation, and I try to have an active share in preaching the good news of the Kingdom. (Mark 13:10) Without a doubt, being able to help others is what furnishes me my greatest happiness. At the same time, I have learned to seek Jehovah’s glory, not my own.—Luke 17:10.—As told by José Martín Pérez.

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Preaching on the street with the help of another Witness

Portugal—26 Years Later

“YOU have 30 days to leave the country.” With that ultimatum, in 1962 my wife and I were forced to leave Portugal, our missionary assignment.

Along with four other missionaries, we were being expelled for being Jehovah’s Witnesses and for being neutral on issues of war and politics. My 19-year-old Bible student, João Gonçalves Mateus, was the first Portuguese Witness to take a firm stand on neutrality. The chief of the secret police quoted João’s name to me and told me that such conscientious objection was a luxury that Portugal would not tolerate. I lost track of João when we left Portugal.

Back then, Portugal was a Catholic-Fascist dictatorship, struggling with rebellion in its African colonies. The spirit of the people was oppressed and stifled. Distrust reigned everywhere because of the paid-informer system, whereby you could be denounced to the infamous secret police—a PIDE (Polícia Investigação e Defesa do Estado), as they were called in Portuguese.

So we were expelled, and Jehovah’s Witnesses became a banned religion until 1974 when an army-sponsored revolution overthrew the Fascist regime, and democracy and religious freedom were introduced. In December of that year, the Witnesses were legalized, and soon they had organized a branch office in Estoril, a few miles along the coast from Lisbon. But with the fast expansion of the work, it became too small. In 1983 land was bought for a new Watch Tower branch, or “Bethel” (“House of God,” in Hebrew) complex. A beautiful new building was constructed by the Witnesses in the little town of Alcabideche.

Situated on a hill, Bethel commands a view all the way down to Lisbon and the famous suspension bridge over the Tagus River, which leads to the imposing Cristo Rei (Christ King) statue. In another direction the view takes in Estoril and the coastline.

We, along with many other former missionaries, were invited to attend the dedication program in April 1988. When my wife and I arrived at the police control at Lisbon airport, I could not help but wonder if we would be challenged. Would they check the old blacklist that prevented us from reentering 26 years ago? No problem at all. The PIDE had disappeared, and we discovered a new Portugal—the people were more open, smiling, and communicative. And instead of the 1,000 Witnesses that we left in 1962, there are now more than 33,000, a ratio of 1 Witness for every 297 people, one of the best in Europe!

We went to the Restelo (Belem) soccer stadium for the afternoon lecture given by a member of the Governing Body of Jehovah’s Witnesses, Milton Henschel, through the Portuguese translator Mario Pinto Oliveira. What a satisfaction for my wife—she had been Mario’s English teacher over 26 years ago. As we climbed the hill to the stadium there was an amazing sight—more than 45,000 Portuguese Witnesses and their friends flocking to hear the program.

As the program ended, I saw a well-built Portuguese Witness in his 40’s who obviously wanted to speak to me. “Irmão Erico (Brother Eric), do you not know me?” he asked. I confessed I did not recognize him. Then with a closer look, I took off a few kilos of his weight and 26 years of life—it was Jõao Gonçalves Mateus! What a joyful reunion after so many years! He presented us to his wife and three daughters, a lovely family and all Jehovah’s Witnesses.

We spent four happy days in Portugal, renewing old acquaintances and friendships. How encouraging to see faithful men and women who had endured over the years in spite of persecution. One was José Lança, a journalist in the days of our persecution, now a traveling overseer who visits the congregations. Another was António Cordeiro, the first pioneer minister in Portugal. Their joyful faces reflected Portugal’s new spiritual prosperity, the result of decades of preaching faithfully the good news of God’s Kingdom.

We visited the street where our secret Kingdom Hall apartment used to be, on the second floor of number 66, Calçada de Arroios. It was once again an apartment. But now there are over 440 congregations of Jehovah’s Witnesses meeting in legal Kingdom Halls all over the country. After 26 years’ absence, we found that Portugal is certainly different—and far better for Jehovah’s Witnesses.—Contributed.

[Picture on page 16]

View of the Watch Tower Society’s branch office and factory in Alcabideche, Portugal

[Pictures on page 17]

Forty-five thousand attended a special program at the Restelo soccer stadium, Lisbon

Secret Bible meeting in woods near Lisbon in 1961

Is Knowledge of God for the Elite Few?

The Bible’s Viewpoint

Is Knowledge of God for the Elite Few?

A JULY evening in 1987 saw a strange event at the Palais des Congrès in Paris, France. Inside the auditorium, laser lights swept the walls as deep, solemn electronic sounds, interspersed with a gong and peals from bells, filled the huge room. On stage two men attired in black masks gently rocked a hanging burner shaped like a boat, while colored smoke belched forth from the wings of the stage. At the same time, dozens of white-clad men and women appeared before the audience of 4,000.

The event? A rock concert? No, an initiation ceremony of the Rosicrucians, a movement devoted to esoteric or secret wisdom. However, for the novices of this world fraternal order, this ceremony was just the first step in a series of degrees of initiation.

In some ways the secret society of the Rosicrucians is similar to the Gnostic sects that flourished during the second century C.E. and were a rival of Christianity. The Gnostics believed that salvation comes through mystical knowledge and that such secret wisdom is bestowed upon only the select few. But is knowledge of God for the elite few? Is it restricted to a small group of initiated ones?

Is Christianity a Secret Fraternity?

Some authors consider that to a certain extent Christianity is esoteric, or reserved for the few. In his book L’ésotérisme, Luc Benoist, honorary curator of the Museum of France, wrote: “Other signs of a reserved teaching are found in Saint Paul’s epistles: ‘I gave you milk and not solid food. . . . Whoever lives on milk alone understands nothing of the discourses of Wisdom.’ [Paraphrased from 1 Corinthians 3:2 and Hebrews 5:13] The texts of the early [Church] Fathers refer to ‘a truth that no novice may contemplate.’”

Was the apostle Paul, though, writing about esoteric knowledge? No, the context of Paul’s words shows that he was, in fact, upbraiding his Christian companions who were not new converts. Paul was writing to Christians who had not progressed spiritually and who “ought to be teachers” of other people “in view of the time” that they had been in the faith.—Hebrews 5:12.

Thus, Paul was not referring to truths he wished to keep secret but to explanations he wished to share with them, yet that were beyond their spiritual comprehension because they had not advanced in Scriptural knowledge as they should have done. We could compare Paul’s situation among those certain Christians to a mathematics teacher who expects her students to progress. If the students failed to do their homework properly and therefore did not fully grasp simple addition and multiplication principles, the teacher would be hard-pressed to help them fathom algebraic equations.

Knowledge Open to All

Admittedly, Bible knowledge is not static. With time and effort it is possible to obtain a better grasp of the truth and a deeper understanding of spiritual things. Moreover, the Bible shows that Jehovah has progressively revealed his purposes to his servants, but it never mentions any “hidden truths” that would be accessible to some and hidden from other sincere seekers of truth living in the same period. (Psalm 147:19, 20; Proverbs 2:1-11; 4:18; Isaiah 45:19) This was true not only when God was dealing with the nation of Israel but also when his Son, Jesus Christ, was laying the foundation for Christianity.

During his three-and-a-half-year ministry, Jesus covered a large part of the territory of Israel. Did he do this in a clandestine way or visit solely a closed group of the initiated? No. He preached his message publicly, often before crowds. Shortly before his death, when interrogated by the Jewish religious authorities about his manner of teaching, he explained: “I have spoken to the world publicly. I always taught in a synagogue and in the temple, where all the Jews come together; and I spoke nothing in secret.”—John 18:20.

Did you note that Jesus’ message is addressed to a vastly greater audience than just Palestine? It is directed to the whole world! Jesus did not say: ‘I have spoken the word to all people,’ that is, to all Jews. Instead, being prophetic, he selected the specific word for “world.”a Thus, Jesus preached no esoteric doctrine; it was for everyone, everywhere.

True, Jesus used figurative language, especially when teaching by parables, or illustrations. But this method merely enabled him to make a selection among his hearers. Those who were not truly interested in Jesus’ teaching just listened to his parables and went off without looking deeper into the matter. Those thirsting for knowledge stayed on for further explanation. Thus, knowledge was within reach of all sincerely seeking it.—Matthew 13:13, 34-36.

The fact that Christianity is open to all is evident from the tone sounded in the rest of the Scriptures too. For example, one of the last verses of the Bible contains God’s invitation to ‘come and take life’s water free.’ And it states specifically: “And let anyone thirsting come; let anyone that wishes take life’s water free.” So, again, Bible knowledge was to be made available to all.—Revelation 22:17; compare Isaiah 55:1.

Although knowledge of God is open to all, effort is nevertheless required to obtain it. The Bible encourages us to “keep seeking for it as for silver, and as for hid treasures . . . keep searching for it.” (Proverbs 2:4) Consequently, knowledge must be acquired from God’s Word, the Bible, and then wisdom will become evident when its principles and commandments are put into practice.

Is the effort worth while? Yes, for such wisdom brings “goodwill from Jehovah” and can lead to everlasting life. What a treasure! Have you personally begun searching for this all-important knowledge?—Proverbs 8:34-36; Psalm 119:105.

[Footnotes]

a Jesus did not use the phrase (pant·iʹ toi la·oiʹ) “to all the people,” that is, all who assembled or all of the same race; but (toi koʹsmoi) “to the world,” that is, the human race, mankind. Interestingly, A Critical and Exegetical Commentary on the Gospel According to St. John states about John 18:20: “It is noteworthy that the strongest repudiation in the Gospels of cryptic or esoteric teaching in the words of Jesus is found in Jn [John].”

[Blurb on page 18]

On stage two men attired in black masks gently rocked a hanging burner shaped like a boat

How Can I Overcome Feelings of Racial Prejudice?

Young People Ask . . .

How Can I Overcome Feelings of Racial Prejudice?

Researchers in Sydney, Australia, submitted questionnaires to a multiracial group of children, 9-13 years old, allowing them to express their feelings toward people of other races. Though some white Australian children expressed prejudice toward minorities, “children from all ethnic groups revealed themselves as prejudiced towards other ethnic groups as Australian children were, and often more so.”—The Journal of Psychology.

YOUNG people are not immune to racial prejudice. “In my school,” says 17-year-old Lucy, “most of the white children eat in one lunchroom and all of the blacks in another.”

Just what are your feelings toward people of other races? While you may know at heart that prejudice is foolish, unfair, and obsolete, you may still have somewhat mixed feelings. As researchers Jane Norman and Myron W. Harris, Ph.D., observed: “The vast majority of . . . white and nonwhite teenagers agree that they do not want to be prejudiced. But they are wary and often distrustful of each other. They are also aware that friends and parents may be hostile if they develop close contacts across racial lines.” Similar racial tensions exist in many lands.

Feelings of unease around members of other races can also afflict Christian youths who have been taught that prejudice is wrong. They may live in areas where exposure to other races is limited or where racial tensions run high. Where, though, do feelings of racial bias originate?

The Workings of Racial Prejudice

To be prejudiced means to prejudge. One who is racially prejudiced thus judges others without a trial. He concludes that any member of a certain race automatically has certain undesirable habits, traits, or attitudes. He nurtures this bias even in the face of facts that clearly contradict his notions. He may, for example, believe that all members of a certain group are ‘lazy’ or ‘unintelligent.’ When confronted with someone of that group who is industrious—or even brilliant—he concludes that such a person must be an “exception.” Sadly, he is blind to individual qualities.

Prejudice, though, is not inborn. The Encyclopedia of Human Behavior says: “Observations made the world over have shown that children play indiscriminately with members of other ethnic groups, and are either unaware of obvious physical differences or accept them as a matter of course.” Continues the encyclopedia: “Prejudices are . . . wholly due to learning, and are acquired primarily through interaction with other people.” Parents, teachers, and peers appear to be instrumental in passing on racial bias. At times, unpleasant encounters with members of another race work to reinforce this prejudice.

Many of us, therefore, have unwittingly picked up attitudes and views that are prejudicial. And it often takes some real soul-searching for one honestly to face his feelings in this regard. For example, you may have friends of other races. But do you make disparaging, racially oriented remarks behind their backs? When conversing with these friends, do you keep the issue of race to the fore, perhaps by always harping on racial differences or by making tasteless, belittling jokes? Observes the book The Nature of Prejudice: “Even when jokes seem friendly they can sometimes mask genuine hostility.” Furthermore, do you feel awkward and uncomfortable being seen in public with friends of another race? Do you automatically assume that members of another race possess certain talents—or flaws?

“I get so angry with myself for having such feelings,” lamented one youth who honestly faced his prejudices, “but somehow I do not seem to be able to quench them.”

God’s View of Race

Acknowledging the problem, though, is a big step toward tackling it. It also helps to understand how God views the different races. Consider, for example, a situation that developed back in the first century. Lingering racial tension between Jews and Gentiles afflicted the Christian congregation. On one occasion the apostle Peter yielded to peer pressure and “went withdrawing and separating himself” from Gentile Christians, refusing even to eat with them! When the apostle Paul learned of this, he did not sympathize with Peter. Rather, he “resisted him face to face, because he stood condemned.” Racial prejudice was not to be tolerated among Christians! In the words of Paul, “God does not go by a man’s outward appearance.”—Galatians 2:6, 11-14.

Acts 10:34, 35 adds that “God is not partial, but in every nation the man that fears him and works righteousness is acceptable to him.” True, a certain race may have different skin color, facial features, or hair texture from your own. But since God “made out of one man every nation of men,” the amazing variety among the races is the work of God! (Acts 17:26) Furthermore, God does not condemn all the foods, music, styles of dress, speech, and decorum that vary from race to race. Thus, when the apostle Paul worked among non-Jews, he did not look with contempt upon their habits, though many were no doubt contrary to his Jewish upbringing. Says Paul: “To those without law [non-Jews] I became as without law [showing respect for their customs].”—1 Corinthians 9:21.

A person who harbors hatred or scorn for people of different races, therefore, simply could not be pleasing to God!

Overcoming the Feelings

Still, purging oneself of long-held feelings is not easy. Talking matters over with a close friend or parent may help. It may also help to follow the Bible’s counsel to “widen out” in your dealings with others. (2 Corinthians 6:12, 13) If possible, do not limit your association to individuals of your own race, culture, and social standing. Says The Encyclopedia of Human Behavior: “Association and communication enable individuals to know and appreciate each other, and frequently change their attitudes toward one another.”

A young man named Chris, who lived in a predominantly white town, found this to be true. “I wasn’t raised to be prejudiced,” says Chris. “But when I got into secondary school, I used to get picked on by black kids all the time. I developed the feeling that they were all troublemakers. I grew to fear them. And since the part of town they lived in was quite run-down, I concluded that blacks must all be lazy.”

Chris, though, began studying the Bible with Jehovah’s Witnesses. Learning God’s view of the matter, his own view toward blacks began to soften. Later Chris began serving at the world headquarters of Jehovah’s Witnesses in Brooklyn, New York, and was assigned to a racially mixed congregation. “I was face-to-face with the problem now. But I began visiting their homes and eating with them.” The effect of this exposure was healthy. “I came to realize that they’re just the same as everybody else.”

Yes, within the Christian congregation are individuals “of all nations and tribes and peoples and tongues.” (Revelation 7:9) Get to know some of them. Observe how, in spite of their differing backgrounds, they manage to work unitedly in a way that pleases God. Stop viewing people as members of groups; come to know them as individuals, ‘letting each one prove what his own work is.’ (Galatians 6:4) Be yourself and apply the golden rule: “Always treat others as you would like them to treat you.” (Matthew 7:12, The Jerusalem Bible) If feelings of superiority well up within you, prayerfully try to apply the Bible’s counsel to ‘consider that the others are superior to you.’—Philippians 2:3.

Of course, your negative views did not develop overnight, and they will likely not disappear overnight. But with time and diligent effort, along with perseverance, feelings of prejudice can be overcome.

[Box on page 21]

Is the Black Race Cursed?

Some have attempted to justify their prejudice by claiming that God cursed the black race. However, no such curse is recorded in the Bible. True, Genesis 9:25 says: “Cursed be Canaan. Let him become the lowest slave to his brothers.” However, that oft-cited verse says nothing whatsoever about skin color. Besides, the black race evidently descended from a brother of Canaan named Cush. (Genesis 10:6, 7; see the footnote in the “New World Translation Reference Bible” for Isaiah 43:3, where the name Cush is used to refer to the African country of Ethiopia.) Canaan’s descendants were evidently light-skinned—not black.

Moorish Spain—A Remarkable Legacy

By Awake! correspondent in Spain

SPAIN—land of flamenco, Moorish castles, and proud caballeros—is host to a yearly influx of more than 40 million tourists. From all parts of Europe and beyond they come, not only to enjoy the peninsula’s innumerable sun-drenched beaches but also to soak up Spanish culture.

When listening to the haunting music of flamenco, admiring the Andalusian stallions in local fiestas, or surveying the views from a Moorish embattlement, discerning visitors perceive something different in Spanish culture. Their senses have not deceived them. They have been captivated by the sights and sounds of Moorish Spain.

Expelled from Spain some 500 years ago, the Moors left behind a lasting heritage still observed in the buildings, the music, and even the animals of Spain. But who exactly were the Moors? How did they come to influence Spain to such a large extent? What happened to them?

The Moors—Where Did They Come From?

The seventh and eighth centuries were a time of enormous political and religious upheavals in the Middle East and in the Mediterranean region. During the hundred years that followed the death of the prophet Muhammad in 632 C.E., his ardent followers created an Islamic empire that stretched from the Indus River in the East to the Pyrenees in the west. Spain itself was invaded in 711 C.E. and was gradually conquered by Muslim armies composed of Berbers, or North African tribesmen, and Arabs who later formed the ruling class. The invaders are generally called “Moors,” irrespective of their country of origin.a

This vast Muslim empire, equaling its Roman counterpart in extent, was religious as well as political. Although the Islamic conquerors usually did not propagate their religion by force, the new faith gradually won over not only the pagans but most of those claiming to be Christian in the Middle East and North Africa, as well as many in Spain.

The Golden Age of Córdoba

Known in Arabic as al-Andalus, which is the origin of “Andalusia,” Spain was ruled at first from Damascus, but in the tenth century it became independent when the emir of Córdoba pronounced himself caliph, or head of state. It was at this time that the Moorish caliphate reached its zenith and Córdoba, in southern Spain, became a thriving metropolis, rivaling Damascus as a center of Islamic culture.

With the possible exception of Constantinople, tenth-century Córdoba, with some 500,000 inhabitants, was the most populous city of Europe. As the capital of Islamic Spain, it enjoyed enormous revenues, largely derived from agriculture, trade, and industry, all of which flourished under the Umayyad ruling dynasty.

The university was a celebrated center of learning, and the city boasted a public library containing 400,000 volumes. Twenty-seven free schools were provided to teach poor children, and there was a high standard of literacy among both girls and boys. Young noblemen from Christendom’s feudal kingdoms to the north received their education at the Moorish courts, and wealthy women from France sent to Córdoba for their most elegant attire.

The huge influx of wealth was also reflected in the general appearance of the city, described by a contemporary German nun as “the world’s ornament.” The streets were paved and lighted. Gardens, waterfalls, and ornamental lakes adorned the city, while an aqueduct brought fresh water in abundance to supply the fountains and public baths, which numbered as many as 700 according to one Muslim chronicler. Scattered throughout the city stood sumptuous palaces, one of which, Al-Zahra, on the outskirts of Córdoba, took 25 years and the toil of 10,000 workers to complete. Its ruins still testify to its grandeur.

Also during the tenth century, the Great Mosque of Córdoba was finally completed. Professing to preserve the arm of Muhammad, it became an important center for Muslim pilgrims. One source says: “It was second in holiness only to Mecca and . . . a visit to it absolved the faithful from the obligation to make the Arabian pilgrimage.” Visitors today still marvel at its magnificent forest of marble columns (there are about 850) and ornate arches. It has been described as the “most beautiful Moslem temple in the world.”

However, the golden age of Córdoba was to be short-lived. Early in the eleventh century, the Umayyad dynasty came to an end, and there began a series of assassinations, uprisings, and feuds. Soon Moorish Spain disintegrated into 23 city-states or taifas, which over the following centuries were gradually absorbed by the feudal kingdoms of Spanish Christendom from the north. Granada, the last Moorish kingdom, was conquered in 1492, and the Moors were expelled from the peninsula.

But the impact of Moorish culture was to remain. Even the language of Spain still reflects a marked Moorish influence; scholars calculate that 8 percent of modern Spanish words are derived from Arabic. Visitors can hear Spaniards unwittingly invoke Allah, using the common idiomatic expression, “ojalá,” which originally was wa-sa Alláh, or “would to Allah.”

Islam—‘Transmission Belt for Technology’

The Moorish occupation of Spain was to have enduring consequences for the rest of Europe as well. Especially during the period when Christendom’s kingdoms in northern Spain were gradually incorporating the Muslim states to the south, Moorish Spain served as an intermediary between East and West, facilitating the diffusion of Oriental culture, science, and technology throughout Europe and beyond. (See box, page 27.)

Explaining this process, the Encyclopædia Britannica states: “The importance of Islām lay in the Arab assimilation of the scientific and technological achievements of Hellenic civilization, to which it made significant additions, and the whole became available to the West through the Moors in Spain.

…

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Awake!, November 8, 1988