Month: April 2019

Washing of Feet

From the blog of Sister Isabel Smyth
www.interfaithjourneys.net

Easter weekend and, in the interfaith world, the two great religions of Judaism and Christianity have been celebrating their foundational festivals. Both festivals tell stories of liberation and remember the values and beliefs on which their religion is founded. For Judaism the celebrations take place at home and are focussed on the ritual meal eaten on the first of the eight days of Pesach. The story is about how God intervened in their history to free them from slavery and set them on the way to becoming a people. The refrain throughout the story is “on this night…..” because the memory of this saving act is an eternally present reality.

The Christian celebration of Easter takes place in community – in Churches – and over three days enacts the last days in the life of Jesus, from his last supper with his disciples, to his death as  a common criminal and his resurrection on the third day. It too is a festival of remembrance which makes ever present the possibility of liberation from the slavery of selfishness to a life of love and service.

Because Christianity grew out of Judaism it recalls the liberation of the People of Israel and celebrates God’s presence both in creation and in history.  It goes just that little bit further in that it also celebrates God’s presence in our very humanity and in our very human struggle to live a good and wholesome life. Like Pesach it is a festival of movement and journey from despair to hope, death to life, selfishness to love.  For Christians the story of Jesus’ passage through death to resurrection contains the truth of the continuing power and presence of Jesus and the possibility of new life that’s always a possibility.

Easter isn’t a story about the past but an insight into a truth about the present. Who can doubt that we live in a world that’s in need of redemption?  Surely it’s obvious from the mess we’re making of the environment, from the violence that so characterises our race, from the growth of isolationist politics, from our growing xenophobia etc. etc. The bombings in Sri Lanka, coming at this particular time, bear witness to that fact. But the Easter story tells us that death and destruction don’t have the last word, that things can change, that peace is possible, that new life can come out of old if we pray for it, are open to it, welcome it and work for it. Northern Ireland is an example of that and there are examples in other parts of the world and in our own individual lives if we look for them. This can give us hope.

One of the most moving moments during the Christian celebrations of the last days of Jesus is the washing of the feet. On Holy Thursday the priest presiding at the service washes the feet of 12 members of the congregation to re-enact the washing of the disciples feet by Jesus as they took their last supper together. It was an unusual gesture. Feet were washed on entering a house but never during a meal nor carried out by the master of the household. Peter protested and was told by Jesus that he could have no part with him unless he had his feet washed. It was for Jesus a sign of friendship. Then Jesus said ‘If I your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example,  that you should do as I have done to you”.  In this action Jesus changes the order of things – the master has become the servant. There’s a way through the desire to dominate or the fear of being dominated, a way through competition for resources that leaves some overly wealthy and others impoverished, a way through the xenophobia that divides the world into ‘them’ and ‘us’. And that way is service.

Thoughts and Perspectives

A blog by Anthony MacIsaac

Events of the past few months have only highlighted how very important inter-religious dialogue is for our society, and for ourselves in the end. Not all of these events have been pleasant, some indeed have been shocking and tragic.

From my own Catholic perspective events in the institution of the Church, regarding sexual abuse and it’s cover-up, have rocked and made vulnerable trust, hope and even faith in the whole project. I have heard this from many of my friends committed to the faith, and have felt something of it myself recently. Such problems that can present themselves from within the heart of a community of faith, raise perhaps the deepest spiritual questions to us.

They also reveal how we can never truly be certain in our journey – organised religion tends to provide frameworks, and frameworks on occasion make it hard to find our way. It is my view that we can only hold fast to that which we find to be life-giving. If we believe in a living God, as I do, then this is essential. With time, certainly if we are people of hope, the community may transform and might remedy the mistakes of its members – however high ranking or low ranking they may be. We may be needed in this very task!

It is helpful to consider that similar divisions within other communities also exist. To take an example, in contemporary Islam, there is this tension between the life of faith in a secularising world and the rigid interpretations applied to the code of Shari’ah Law. The recent legalisation of stoning to death in the Sultanate of Brunei conveys precisely this contradiction, and indeed points out the problem. Reading this development, we can and should only feel outrage.

For many Muslims, this is also the prevailing feeling. Yet among my own friends who happen to be Muslim, despite these feelings, there is also a reluctance to condemn the Sultanate and certainly a reluctance to question the Law in its ideal. Is this similar to what we see among those Christians who wish to avoid the subject of child abuse? Maybe. Criticising the frameworks of one’s religion presents natural difficulties, and is a delicate matter indeed.

It might well be rare also to find Jewish people ready to condemn some of Israel’s actions. Even although it remains a state apart from the religion, the cultural connections are so strong that to many it too is part of the broader Jewish identity. They may well feel that in critiquing it, they would thus be critiquing their own faith. Yet this is still a controversy generating headlines each year, and causing untold misery on all sides. So how is cooperation between the different faiths in Israel and Palestine, without some honest discussion on the hard issues, going to be possible?

This hard dialogue – interior and exterior – is absolutely vital in my eyes. The desires in the Abrahamic faiths are noble – we each seek to lead good and Holy lives, shining with hope, love and peace. We are even after the same God. This gives all of us, who are of good will, a great starting point. For when we are of good will, we are also committed to a common Humanism. This sharing of our simple Humanity; augmented by our beliefs, and anchored in God, helps us work together.

Prhaps taking our institutions a little less seriously, and focusing instead on the spiritual bounties that they offer, would help in resolving any discomfort or even shame we feel when confronted by scandal and abuse. Of whatever stripe, in whatever community.

Should we truly desire change, and the promotion of all that is just and humane, we need to be strong and brave. Moreover, we ought not to “go it alone”. The role of the Prophet “crying out in the wilderness” is that of a hero, often beyond that of which we may be capable. It is very often also unnecessary. Indeed, finding like-minded people within our tradition is significant for helping us resolve the interior conflicts we may feel. Finding also like-minded people outwith our tradition helps in dealing with the exterior world – and once more, in not taking it all too seriously! This is where inter-religious dialogue as such comes in.

The solidarity shown by various people of faith around the world, including in Scotland, with our mosques was inspiring – after the horrifying terror attacks in New Zealand a few weeks ago. Charity breeds charity, and I know of many who were touched deeply by these gestures – however small.

We can only hope that as crises erupt throughout the religious landscape, the quiet and good willed spirit of compassion and Holiness continues to prevail in the end. Much of this starts with how we interact as individuals, with all the people we meet. To avoid the poison of “cultural war”, it is vital we have our say and make our mark in the lives of others, in a positive way. The alternative is beneath the aspirations shared among the great world religions, and one of only yet more pain. 

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