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Scottish faith leaders speak out against assisted suicide

On Thursday 18th May Bishop John Keenan, Bishop of Paisley and Vice-President of the Bishops’ Conference of Scotland, joined the Rt Rev Iain Greenshields, Moderator of the Church of Scotland and Imam Shaykh Hamza Khandwalla, Imam of Dundee Central Mosque, at the Scottish Parliament to sign a statement urging MSPs to vote down a proposal to legalise assisted suicide in Scotland.

The joint statement expresses “deep concern” that assisted suicide “inevitably undermines the dignity of the human person” and that it could “put pressure on vulnerable individuals to opt for assisted suicide.”

The statement ends with a firm commitment by the Church of Scotland, Roman Catholic Church, and the Scottish Association of Mosques to oppose assisted suicide and euthanasia.

Bishop John Keenan said: “Assisted suicide attacks human dignity and results in human life being increasingly valued on the basis of its efficiency and utility. Implicit in legal assisted suicide is that an individual can lose their value and worth.

“Evidence from countries where assisted suicide or euthanasia is legal shows that vulnerable people feel pressured to end their lives through fear of being a burden. In such situations the option of assisted suicide is less about having a ‘right’ to die and more about feeling the full weight and expectation of a duty to die.

“When vulnerable people, including the elderly and poor, express concerns about being a burden, the appropriate response is not to suggest that they have a duty to die; rather, it is to commit to meeting their needs and providing the care and compassion they need to help them live.”

Later this year Liam McArthur MSP is expected to present a bill before the Scottish Parliament proposing the legalisation of assisted suicide.

In their Joint statement the faith leaders said: “On behalf of the faith communities we represent, we wish to express our deep concern about the proposed Assisted Dying for Terminally Ill Adults (Scotland) Bill, which will shortly be considered by the Scottish Parliament.  Our faith traditions are united in the principle that assisted dying in itself inevitably undermines the dignity of the human person, and to allow it would mean that our society as a whole loses its common humanity.”

“The ways in which similar laws in other countries are being applied, and the effect that its introduction would have on some of the most vulnerable in our society, including the disabled and the elderly, would be extremely detrimental.” The statement ends with a call to “Members of the Scottish Parliament to consider carefully the implications of this Bill, to express their concerns, and to vote against it.”

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Bishop John Keenan
Moderator-Designate-Rev-Dr-Iain-Greenshields
Rt Rev Iain Greenshields
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Imam Shaykh Hamza Khandwalla

 

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CFRIRR Report May 2023

Churches Forum for Interreligious Relations

Recently I represented the Committee at the first in person residential conference of the Churches Forum for Interreligious Relations, since the COVID pandemic.

Held in the tranquil setting of the Quaker Woodbrooke Centre, Birmingham, this was a chance for me to meet and establish links with people from all over the UK who have, in many cases devoted their lives work to developing interfaith relations.

The first keynote speaker was Dr Elizabeth Harris on dialogue with Buddhists and what it means for Christian faith and witness. Her involvement with Buddhism was the result of what she calls a “pivotal visit to Sri Lanka in my early thirties” which led to her studying Buddhism there. She lived in the country for over seven years was inspired and influenced by Fr. Aloysius Pieris SJ. Her reflections on living among and engaging in interfaith dialogue with Buddhism was truly enlightening.

Later on the first evening, Canon Andrew Smith, Director of Interfaith Relations for the Bishop of Birmingham, spoke about the changing face of multi-faith Britain and Birmingham in particular, exploring the challenges and successes of positive inter faith dialogue. Of particular interest was his explanation of the diversity within the Muslim community.

The first day concluded with a discussion of the Interfaith Relations Paper produced by IFTAG (the Inter Faith Theological Advisory Group) with a reflection on the role of mission and evangelisation.

On day two, the keynote speaker was Rev. Dr John Parry, a United Reformed Minister who has studied Sikhism for over 30 years. He quickly took us through the history of Christian/Sikh encounters from the first encounters through trade and empire through to the present day. He highlighted some of the real benefits to communities that come with well established interfaith links and also pointed towards some of the fundamental missteps that can occur when entering into a dialogue with different faith groups.

What came across most strongly from this meeting to me, as a newcomer, was the incredible levels of commitment and collaboration that exists within the Christian community as a whole to advancing interfaith dialogue. It also demonstrated how powerful interfaith dialogue can be in building up communities and strengthening responses to issues of significant social and moral concern.

Joseph Sikora, Secretary of the Bishops’ Committee for Interreligious Dialogue

CFRIRR Report May 2023 Read More »

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International Human Fraternity Day

A report on our Conference marking International Human Fraternity Day, by Joseph Sikora

In February we marked International Human Fraternity Day, celebrating the signing of the Document on Human Fraternity for World Peace and Living Together by Pope Francis and the Grand Imam from Al-Azhar University, Ahmed el-Tayeb in 2019.   The document led to the setting up of the Higher Committee on Human Fraternity, composed of Christians, Muslims and Jews and was instituted to promote human fraternity values in communities around the world.

Held in the Archdiocesan Offices in Glasgow, the event was hosted by Bishop Brian McGee, who heads the Committee for Interreligious Dialogue and facilitated by Brett Nichols. Brett is a Christian and is interested in all religions and how they influence the way we think, live and care for each other. He has worked with the Craighead Institute as well as serving on its Board.

This year we invited three members of the planning group, Duncan Maclaren, Ahmed Khweir and Sr. Isabel Smyth, to say three things that stood out for them in the document.

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Duncan MacLaren

Duncan MacLaren began by noting that the Document tells me about how we should see one another- Christian and Muslim. “Faith leads a believer to see in the other a brother or sister to be supported and loved”. A move away from self-centredness to other-centredness, then act to improve the lot of the Other – orthopraxis (correct acting) over orthodoxy (correct thinking). In practical terms he argues this means “we in the Christian community must call out the casual racism that so many people of this peely-wally colour seem to think it’s their privilege to indulge in.” He concluded his observations by highlighting that, “we must take seriously in our lives the option for the poor and marginalised, reacting against those who believe desperate people fleeing persecution or poverty in boats should be sent to Rwanda or pushed back to sea. And we must show pride, not just tolerance, in having ‘New Scots’ in this country which we share and who enrich us all in so many ways.”

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Ahmed Khweir

Ahmed Khweir reminded us all that, “dialogue isn’t just about exchanging pleasantries, it is actually about getting to know someone and seeing something from their perspective and actually understanding it from their perspective.” A culture of dialogue he pointed out “is seeing your brother and sister striving for peace and wanting to be part of it. Is seeing your brother and sister striving for justice and wanting to be part of it. Is seeing your brother and sister seek the beauty of God’s creation and wanting to share and reflect it.” In conclusion he said: The human being is created from the unity of God and our challenge is to show unity in God both spiritually and rationally.”

Sr. Isabel stressed that the document encourages the adoption of a culture of dialogue while avoiding unproductive discussions.  She said: “I do believe that interfaith dialogue is a worthwhile activity in itself. But I sometimes wonder if those of us who are engaged in interfaith issues sometimes find ourselves in dialogue about matters in which we have no expertise just because we are interfaith activists.

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Sr Isabel Smyth, Bishop Brian McGee

“What we want is that social action, justice and peace groups develop an interfaith approach to their work, working alongside others interested in the same things from different faiths and none.  This is what Jonathan Sacks called ‘side by side’ engagement and the focus is on the issue.”

She concluded by asking the audience, “Do we have a special and unique contribution to make, not just to mutual understanding and respect but also to social issues?”

This was followed by three open questions:

The challenges in society that particularly concern me as a person of faith are…

The challenges facing interfaith relations are…

As a person of faith and someone interested in inter-religious dialogue, the ways in which we can foster fraternity and help us live well together are…

This led to lively discussion and there was much to ponder and consider. It was important to reflect a little on the nature of interfaith relations and the place of interreligious dialogue within that. The two are not the same thing.

The feedback from the groups of course showed a great variety of responses, including the importance of working together on issues such as climate change but also the need to understand and value the religion and cultural heritage of others and the ability to dialogue with each other with humility and a willingness to learn from another’s religion in a way that will enrich our own faith tradition and take us out of our comfort zone. There was still a call for education about other faiths – “we lack understanding of the other, we need more dialogue. This will add to respect for each other and overcome being prejudiced about other religions”. 

The Human Fraternity document, which was signed in the name of God and suffering humanity, covers a broad sweep of social issues which is something that we have come to expect from Pope Francis. It is truly aspirational and envisions a world free of poverty, violence, injustice, and inequality, and recognises the importance of faiths working together to establish this.

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An Extraordinary Life

In The Scottish Catholic this month, our outgoing Bishops’ Committee Secretary Sr Isabel featured in the ‘Ordinary Catholics – Extraordinary Lives” section. We’re delighted to reproduce the article here.

Ordinary Catholics  –  EXTRAORDINARY LIVES

The Scottish Catholic Edition 31 web

 

Sr Isabel Smyth is a Sister of Notre Dame who has led the Bishops’ Conference of Scotland Committee for Inter-Religious Dialogue for many years. Soon to retire from the position, she reflects on her life of building ecumenical relations and inter-religious understanding.

 

UPBRINGING

Growing up, we were all Catholic. I went to a Catholic primary school and then to Catholic secondary, going to church meant a lot – it was part of the fabric of growing up. I think I always had some sense of a religious vocation. One of my earliest memories is of my grandmother reading me the lives of the saints, many of whom were religious. Often at First Communion, family ask: “And what do you want to be when you grow up?” I remember saying, ‘I’m going to be a nun.’ It was there in the atmosphere.

THE DISAPPEARANCE OF THE SCOTTISH NUN
When I went to school, there were nuns around. Religious life was always a possibility for young people in my day. It’s not the case anymore. We’re losing a lot because of that: strong intelligent women who are committed and give a service that is second to none. They offer a commitment to the Church that is unique. Others might do the work, but for a religious it’s seen as ministry, not work. I do think the Church is going to miss us if we all die off. For me, religious life has been a great adventure in my own inner journey as well as my own outer journey of ministry. I would say to young people to listen to their heart and respond to what God is calling them to, that religious life could be a legitimate way of life for them.

TEACHING
After high school I trained for primary teaching at Notre Dame College, where I met the Sisters of Notre Dame. I felt very at home with them, and I was eventually ready to join them. Not long after my final vows I went to Lancaster University and stayed at the campus on weekdays. That was the first time I had lived in a secular environment, believe it or not. I studied other faiths and got to know people who practised them. This was quite a challenge for me: I had never previously given any thought to any other faiths except for how to convert them. I knew that when I returned to Glasgow I wanted to retain that experience. When I took up a post at the Notre Dame College of Education, the law had changed so that world religions had to be taught in the curriculum. It was a blessing: I had to visit other places of worship and introduce students to the writings of other faiths.

A GROWING PASSION
I also met an amazing woman named Stella Reekie, a Church of Scotland deaconess who worked with people from Asia who had just come to Scotland. She believed that people would be accepted in society and understood if people understood their religion. And so she set up the very first interfaith group in Scotland: The Glasgow Sharing of Faiths Group. When I first went to meet her, she pulled me into the flat by the hand and said, ‘you’ll be on my committee, won’t you?’ And I’ve been on this committee ever since.

FAITH IN RELATION TO OTHERS
Sometimes, you only understand yourself in relationship to others, and it can be the same with faith. One of the many things that I value was that I was invited to do a week of interfaith dialogue at Samye Ling Monastery with a Buddhist nun. For about 10 years, we would set up things on Buddhist-Christian dialogue. She too was a nun, and I think it was quite a surprise to me, in the beginning, just how much we had in common. I got to know her very well. We became good friends.

THE OFFICE
We now have the Committee for Inter-Religious Dialogue. Before Covid, every year Archbishop Mario Conti – who was the president of that committee – would have receptions for faith communities. We would give talks in parishes and work with young people to put on a school conference. As I give up the office, I look forward to this being sustained after me: I can’t go on until I die! But I will still continue to work, particularly with the Council of Christians and Jews and work on interfaith at a local level with my parish, St Aloysius’. It’s in my blood. 

As told to Corrie Young

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Advent Reflection

A guest blog by Jenny Ramsden
For Christians, it is the season of Advent – a period of expectation and reflective preparation in which churches make themselves ready to celebrate the birth of Jesus, which many Christians would call the ‘incarnation’. The incarnation is the Christian belief that God took human form by becoming Jesus and became fully immersed in our world, with all its joys and challenges. Advent, and the incarnation, will hold different meanings to different Christians, but I particularly love this interpretation: “Advent invites us to pause amidst the bustle, to look at the challenges of our world, or our lives, full in the face; and then open ourselves to the possibility of a better, more compassionate, more equal and just world, and how that might be born in us this Christmas”.

This Advent, I am remembering my recent visit to Israel and Palestine as one of a group of Jews, Christians and Muslims participating in the CCJ Study Tour, and I’m finding myself reflecting on the quote above in light of our visit. One of the holy sites we visited was the Church of the Nativity in Bethlehem, which has been venerated for centuries by Christians of many denominations as the birthplace of Jesus. During our tour of the church, our guide, a member of the Syriac Orthodox church, recited the Lord’s prayer in Aramaic. From a personal faith perspective, hearing that prayer said in that place in the language in which Jesus would have spoken was profoundly moving.

And yet …

The overall purpose of our Study Tour was to look at the deep and complex challenges facing Israel-Palestine “full in the face”. There were times when for all of us that felt overwhelming.

Were there signs, then, of “the possibility of a better, more compassionate, more equal and just world”? Yes.

They were there in my fellow participants, who were willing to put themselves into spaces in which they felt physically and emotionally vulnerable to truly listen to a perspective they might not have had the opportunity to hear before. They were there in the inspirational teachers we met at the Hand in Hand ‘shared school’, educating Jewish and Arab, Israeli and Palestinian children together in a safe and nurturing space. They were there in the Jewish and Palestinian fathers we met, both of whom had lost teenage daughters in the conflict, and yet who had formed a deep friendship that enabled them to share with others their heartfelt desire that the conflict will end. They were there in all the Israelis and Palestinians we met who were determined to find a shared humanity that transcended any religious or political difference.

My hope, this Advent, is that all that we heard and learned, and the relationships we formed, in some small way, will bear fruit for the work that we are each called to do in our own communities – towards building that compassionate, equal, just and peaceful world.

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Jenny is Inter Faith Adviser for the Bishop of Leeds. Alongside this role Jenny works as a ‘Women’s Project Coordinator’ for the Religions for Peace UK Women of Faith Network, with a particular focus on challenging gender based religious violence

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Language in Dialogue

by Anthony MacIsaac

One issue that often emerges during inter-faith dialogue is that of language. Without considering the fact that faiths often use different languages in their liturgies and scripture, it is also true that simple definitions and religious vocabulary appear to overlap between the different faiths but may have very different meanings within each religious tradition. Consider the word “God”. What does this most fundamental of words signify? The answer will likely be variable within each religious spectrum, even within different schools of thought attached to these traditions. Nevertheless, striking commonalities may also be found concerning “God” between these same religious groups.

Of perhaps more import, are those words which have direct impact on communities and the theological narratives of faith. Consider the word “Prophet”. This has quite a precise definition within Christianity, and a similarly precise definition within Islam. Yet these definitions are very dissimilar when we compare them, they diverge. Within the Islamic context, a “Prophet” is an individual specially chosen by God, apart from the rest of humanity. He is an individual who communicates a particular message from God to a particular people, and who is usually endowed with extraordinary power – by default, he is free from any sin. There are a very narrow number of Prophets considered by the Islamic tradition – prophecy is not something we can share in. Within Christianity, by contrast, a “Prophet” is simply one who witnesses to God in any time and place. Each believer might effectively become a Prophet for their own time, and the number of Prophets is thereby unlimited. The role of prophecy is far more general in scope for Christianity than for Islamic theology. Certainly, the Prophet within Christian terms is not free from sin, and he/she doesn’t necessarily have access to miraculous power. Other words like “Christ”, “Resurrection”, “Fasting”, “Charity”, “Mercy” and “Law” have similar difficulties. They need pinning down.

We may finally consider the word “Sacred”. Here perhaps we find the greatest chance of convergence between even the most disparate of religious traditions. We may indeed find here an origin point for dialogue. God is something “Other”, something abstract and difficult to pin down. Meanwhile, terms like “Prophet” lie within the narrative structures of theology. Yet the “Sacred” is something else: it is both mystical and down-to-earth, it is the sense of the “Other” found in the world around us. This may be on the slopes of a mountain, or within the recesses of the forest, it is equally present in the power of the sea, and the thunder of a tempest. Religious foundations, whether found  in the church building or the local mosque, attempt to harness the element of the “Sacred”. Theologies attempt to describe it. Each faith has its own perspective on how best to communicate it.

Effectively, all inter-faith dialogue seems to hinge on a shared experience of the Sacred, which may lead to a shared searching for God, and even towards the mutual study of religious narratives. All of this being said, it seems important to take some care in our dialogue, when we use terms that are connected to those narratives, when we don’t begin with the Sacred in its simplicity. Religious jargon can be misleading and outright confusing, if not defined properly. So failure to take care may simply lead to a spirit of friendship (surely a good thing) but without the real understanding of different positions to our own, which can lead to syncretism – the desire to understand the other faith positions within our own framework, our own religious lexicon. This won’t contribute to an authentic encounter between different faith groups, and the initial dialogues have mitigated value. This may mean that questioning our companions during dialogue, on even the simple aspects of their faith, is essential during the first meeting we have with them. Without some knowledge of their own semantics, we may completely lose the point that our friends are trying to communicate. The same rule applies to how we explain our own faith too. Dialogue is akin to the art of communication, and it takes time to practice, but its rewards are manifold.

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Remembering Stella Reekie

An afternoon of remembering, held at St Mungo Museum, 2 October 2022, by Sr Isabel Smyth SND

There was a real sense of celebration last Sunday, 2nd October, when the St Mungo Museum of Religious Life and Art held its first interfaith event since the closure of the museum during the Covid pandemic. Glasgow City Council had suggested that it might not open the museum again but rather it would seek ways of finding another promoter such as Historic/Environment Scotland to take it over. There was an outcry from all those who appreciated the importance of the Museum, particularly the faith communities who for decades had found it a safe space for dialogue. The campaign, spearheaded by Interfaith Glasgow, led eventually to its opening which in itself was a cause for celebration. This first event, focussing on the life of Stella Reekie and the work of the International Flat, brought together 69 people, many who had worked with Stella in Glasgow, some who had worked with her in Pakistan and some who knew very little or nothing of her life and work. There was a lot of buzz, chatter, laughter as people renewed friendships and shared memories. The event captured the spirit of The Flat, even to the extent that we had to buy more cake for tea.

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Click the image to open ‘Testimony’, a school resource on the life of Stella Reekie

The reason for the focus on Stella Reekie was that this year, 2022, was the 100th anniversary of her birth and the 40th anniversary of her death and it seemed an appropriate moment to remember and celebrate her. Stella was born on 29th July 1922, the youngest of eight children in Gravesend, Kent and died in Glasgow on 28th September 1982. Her life had been one of service. As a young woman she had joined the Red Cross so that she could work with refugees in Europe. It was this that led to her being present at the liberation of Bergen – Belsen, something she never talked about, but the horror of that experience must have seared her soul. That and the experience of working with refugee children caused her to reflect on the inhumanity of life without Christ and, as she herself admitted, it was this that led her to sail from Liverpool in 1951 to join the Church of West Pakistan.

There are many stories about her work in Pakistan – her popularity and readiness to help with all sorts of problems, her wonderful capacity for communication even when her understanding and knowledge of Urdu was rather shaky, her work with women and children, her indefatigable visiting of homes and villages and something that seems to have characterised her all her life – her ability to exist on little sleep. There were two colleagues from Pakistan present at our celebration in St Mungo’s. One had been a Pakistani pastor with whom Stella worked closely and the other a Scottish missionary also in Pakistan at that time. She told a story of how she would visit Stella in Gujerat, and Stella would always drive her to the bus for her journey home. The only flaw in that plan was that Stella was always late because she was busy about many things but insisted on the lift. This then meant Stella driving at breakneck speed after the bus until she had overtaken it, causing it to halt so that her friend could then board it.

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Stella Reekie and friends at the International Flat

After seventeen years as a missionary Stella returned to Scotland and was eventually employed by the Home Board of the Church of Scotland as a community worker, working with the large number of immigrants who had come to Scotland in the 1950’s and 60s, mostly from India and Pakistan. It was at this point she became a deaconess, working in community relations from her own home in Belmont St. Glasgow. In 1972 she went to live in 20 Glasgow St. which had been bought by the Church of Scotland as a centre for her work. This then became the International Flat, a centre for immigrants, especially women who at that time had little opportunity for life outside the family. She organised English classes, cookery and sewing classes, meals for the wives of overseas students, summer play schemes for children in the area. She helped the new Scots cope with the bureaucracy involved in finding accommodation, employment etc. She welcomed everyone to the Flat which became a centre of hospitality and developed friendships which, as our celebration showed, have stood the test of time.

Most of the people present at St Mungo’s on 2nd October had known Stella through the International Flat and her work in establishing the first interfaith group in Scotland. Stella was convinced that new citizens would only be accepted and integrated into the wider community if that community knew something of their faith. So, the Glasgow Sharing of Faiths held monthly meetings when a member of a major world faith would give a talk on their faith, answer questions, provide food and give time for small group discussions. Each year there was a Presentation of Faiths in a prestigious public building for three full days which allowed school children to visit and learn and adults to be entertained by groups such as the Jewish Male Voice Choir. This was a time when the teaching of world religions was being introduced into the religious education syllabus, with very few published resources so the meetings and events of the Sharing of Faiths became a focus for teachers trying to come to terms with world faiths and make contact with places of worship.

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Canon David Lawson, Mrs Brij Gandhi, Sr Isabel Smyth, Mr George Ballentyne

Three people, Canon David Lawson, Mrs Brij Gandhi and Mr George Ballentyne, all members of that first Sharing of Faiths committee shared their memories of Stella and her interfaith work. David recalled how he lived very near the International Flat and often, especially after meetings, Stella would phone and invite him round for coffee. Sometimes this was to reflect on a meeting they had both been at and which had reached a decision which was not quite what Stella would have wanted. How were they to put it right? These conversations and coffees lasted into the wee small hours which never disturbed Stella who could exist on very little sleep.

 Brij had got to know Stella through her parents when she visited them from Kenya and was even encouraged by Stella to do some voluntary work in the Flat during those visits. When Brij and her family moved to Glasgow, Brij became a member of the Sharing of Faiths and worked with Stella at the Flat. She remembered how much Stella asked of her even when she reminded Stella that she had a husband and young children to look after.  It was part of Stella’s genius/ charism (?) that she was able to involve people beyond what they were prepared to give and believed possible. As Maxwell Craig, the chair of the Sharing of Faiths said in the booklet published after her death,” That she did so successfully time and time again was part of the miracle”.  

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Stella at the International Flat

George had become involved in the work of the Flat when he was asked to represent the Glasgow Bahá’ís on the Sharing of Faiths committee. He recalls his first meeting when, as a naïve Baha’i he thought people would respond to his involvement by becoming Baha’is, he found himself siting with someone who had been in the concentration camps; someone who had lived through the Partition of India; others who had endured pestilence, famine, and war – whose faith had been, literally, a matter of life and death for them. While interested in interfaith George expressed his gratitude to Stella who had shown him how to live it. It was her model, her example that set the tone and direction for most of his adult life, right down to the kind of jobs he had done.

This sense of gratitude was echoed by many at the celebration, especially David and Brij as well as Sr Isabel who had chaired this time of remembering. Interfaith had become a spiritual adventure for all of them and they had all been involved in it in some way or other ever since those early days of the Sharing of Faiths. They saw their work as part of the legacy of Stella who forty years after her death was remembered with affection and thankfulness. When Stella died in 1982 the Glasgow Sharing of Faiths was the only inter faith group in Scotland. Now there are 20 local groups, including Interfaith Glasgow, and a national body, Interfaith Scotland, which carry on the work begun by her over fifty years ago. The seeds that Stella sowed then have borne fruit in a way that she probably would not have dreamed of. And for those of us who are reaping the benefits of those fruits and sowing our own seeds of understanding and cooperation, Stella still remains a source of inspiration and encouragement. Her life and influence are a good reminder that many of the seeds which we now sow can bear fruit in a way that we cannot imagine.

Stella Glasgow Herald 1981
Click to open an article on Stella from The Glasgow Herald, in 1981

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What if?

by Sr Isabel Smyth SND

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Sr Maureen Cusick

There are some events in life that are of such significance that we can’t help asking ‘what if that had not happened?’ How differently would things have turned out. Such an event was a 20-minute meeting that a Jewish historian, Jules Isaac, had with Pope John XXIII in June 1959 that changed forever the relationship of the Catholic Church to the Jewish community. This changing relationship is a story of hope and transformation spelled out last week for the Scottish Catholic Bishops’ Committee for Interreligious Dialogue at their annual seminar, entitled ‘A Tale of Two Sisters: Church and Synagogue’ which was led by Sister Maureen Cusick, a Sister of Our Lady of Sion, a religious congregation that is committed to witnessing to God’s continued and faithful love for the Jewish people through education and dialogue.  

synagoguaWe began by reflecting on a series of illustrations of statues found in many medieval cathedrals around Europe, sometimes carved standing side by side, sometimes standing on either side of the entrance They depict two women. One is weak and drooping, blindfolded and carrying a broken lance with Torah scrolls that are often seen slipping from her hand. The other is strong, often wearing a crown and looking to the future with confidence and open eyes.  The blind woman represents the Synagogue, blind to the truth and now lost to salvation because the Jews rejected and crucified Jesus. The confident woman represents the Christian Church upon whom God has bestowed the promises God originally made to Israel so that Christians now possess the truth of salvation and have become God’s chosen ones, the new People of God.  One particularly horrendous statue is found in Notre Dame Cathedral in Paris where the blindfold over the ‘Synagoga’ statue is in fact a snake with the implications that has for Judaism being under the sway of the devil.
 
These statues reflect the attitude of the Christian Church to Jews in medieval Europe and are indicative of a theological approach called supersessionism or replacement theology which is a belief that God has rejected the Jews because they rejected and crucified Jesus. God has now bestowed the promises he made to Israel on the Church that now becomes the New People of God. This theology is very influential. It can affect the way the Christian scriptures are interpreted. For example, in stories such as the wise virgins – the ones who are alert to the coming of the bridegroom are taken as representative of Christianity and the ones who slept and missed his coming taken as representative of Judaism. It influenced the prayer in Catholic churches on Good Friday which prayed for the conversion of the perfidious Jews. It influenced the tradition in the Sisters of Sion who daily prayed that God would forgive the Jews for the death of Jesus for they knew not what they did. It influenced the various pogroms and sermons forced on the Jews over the ages. It influenced the whole history of Christian antisemitism which the Vatican acknowledged was the seed bed in which the hatred that resulted in the Holocaust was able to flourish. It influenced the belief of some Christians that the State of Israel doesn’t have the right to exist. It is, I suspect, something that is deep in the psyche of both Christians and Jews and influences some of our interactions and maybe needs to be addressed at some point. Is there perhaps an incipient suspicion of Christianity on the part of Jews and an incipient superiority on the part of Christians?

Thank God that this attitude to Judaism and this theological approach has been acknowledged, dismissed and disowned by the Catholic Church in the Vatican II document on the Churches Relationship with People of Other Faiths. And it all came about because of that 20-minute interview that Jules Isaac had with Pope John XXIII.  Jules Isaac was a historian and educationalist who sought to understand the roots of antisemitism when he experienced the Nazi occupation of his native France. He wrote a book on Jesus and Israel as well as one on The Teaching of Contempt in which he showed that antisemitic interpretations of the scripture were a wrong understanding of the Gospel. It was the meeting with Pope John XXIII that led the Pope to put the Churches relationship to Judaism on the agenda of the Vatican Council and eventually led to Nostra Aetate, the Declaration on the Churches Attitude to Non-Christian Religions which was promulgated by Pope Paul VI in October 1965, two years after the death of Jules Isaac. Section 4 of the document which declares,” in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone” brought about a profound change in the Church’s relations with Judaism. Indeed, Rabbi David Rosen says he knows of nothing else in history that has brought about such a profound change.  

And that brings us back to our original question. What if Jules Isaac had not visited Pope John XXIII? Would we still be promoting a replacement theology? What if Jules Isaac had not been for a walk when his wife and two children were taken by the Nazis and sent to Auschwitz? Would the Church have reflected on its teaching of contempt and still be antisemitic? Who knows. But we can be sure that Jules Isaac’s escape from the Nazis and his visit to the Pope were of such significance that they have changed the history  of Catholic – Jewish relations, hopefully forever. 

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Germany 2022 Wcc Assembly Chambers 0903 9

Can inter-religious encounters bring peace?

3 September 2022, Karlsruhe, Germany: Participants in the 11th Assembly of the World Council of Churches were able to take part in a variety of Encounters on the weekend, including a visit to the Gardens of Religion project in Karlsruhe, Germany, a project promoting interreligious cooperation and learning. The 11th Assembly of the World Council of Churches, taking place in Karlsruhe, Germany 31 August to 8 September.  Photo: Simon Chambers/WCC

Workshop explores how interreligious dialogue brings trust and respect

Can inter-religious encounters and dialogue help address challenges and conflicts? Can representatives of different religions act together for peace?

These crucial questions were raised in a workshop, “Participation and peace through interreligious cooperation,” held in the context of the World Council of Churches 11th Assembly in Karlsruhe.

Workshop participants found that nearly every religion speaks about peace—yet many conflicts have occurred or escalated when one group tries to establish its religion as a superior one.

The past decade witnessed an increase in religious tensions and sectarian violence between Hindus and Muslims in India; Sunni and Shia Muslims in the Middle East; and Muslims and Christians in South Sudan and other countries in Africa. In some European countries, violence involving people from minority Muslim groups is behind social tensions and conflicts.

“This workshop is not intended to develop a conceptual analysis on these issues, but to share good practices resulting from two specific experiences: the House of Religion and Intercultural Dialogue in Puttalam, Sri Lanka; and the House of religion – Dialogue of Cultures in Berne, Switzerland,” explained Heinz Bischel, head of department with the Reformed Church Berne-Jura-Solothurn.

Coming together

The idea of the house in Berne came out when migrations brought many different religions into Switzerland, a traditional Christian country.

“We realized these communities, which did not enjoy support from the state, had to come together in houses, garages, and other inadequate places. Why not have a house with a temple where they can practice their religions and engage in interreligious dialogue too?” said Karin Mykytjuk, director of the house. 

The House of religion – Dialogue of Cultures in Berne opened officially in 2014, uniting eight different religions. Since then, it has become a place of encounter and recognition. It has given high visibility to religious minorities and offered a platform for ecumenism and interfaith dialogue, thereby fostering societal cohesion and peace.

A safe space

The idea was cherished by Sri Lankan representatives of different religions living in Switzerland.

The 25-year-long civil war which caused between 80,000–100,000 deaths, according to United Nations estimates, called for an interreligious dialogue that can transform cultural violence into cultural peace, said Sasikumar Tharmalingam, a Hindu priest.

“When the idea of creating a space for interfaith dialogue did not receive a favourable reception from religious leaders in Colombia, the Hindu, Buddhist, Muslim, and Christian representatives decided to launch the program in Puttalam,” said Fernando Emmanuel, a Roman Catholic priest and one of the leaders of the initiative.

In Puttalam, a 45,000-inhabitant city on the west coast of Sri Lanka, a piece of land was purchased in 2017 and the laying of the foundation stone was celebrated half a year later.

Since its establishment, the House of Religion and Intercultural Dialogue in Puttalam has provided a safe space for representatives of different cultures and religions in Sri Lanka to come together for peacemaking dialogue.

“The encounters have helped forge trust and respect for each other and allowed Tamil and Singhalese young people to be educated on human rights matters,” said Emmanuel.

There was consensus that any process of interfaith dialogue should involve at least three elements: getting to know each other is a fundamental premise to begin grappling with conflicts; healing of wounds in a public and safe space so reconciliation is feasible; and educating the new generations so that prejudices, negative perceptions and stereotypes are eradicated.

From the World Council of Churches

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Interfaith Parish Ministry

By Fr Gerard Mitchell SJ, St Aloysius Parish, Glasgow

imagesJesus in the gospel challenges his host and his friends to extend their horizons and to offer hospitality to people who are not part of their cosy and select little social scene.  He challenges them to move out beyond the familiar, to what is strange and unsettling and messy and foreign to them

How might this be done in the world in which we live today?  One way might be this.

For twelve years I lived and worked and ministered in Southall in West London.  What gives Southall its uniqueness is the fact that, within a one and a half mile radius of the church, some 60 different religious groups meet at least once a week for

congregational worship. It is difficult to imagine the existence of a more multifaith parish anywhere else in the world than Saint Anselm’s Southall. One cannot move more than a few hundred yards without passing the entrance of a church, mosque, mandir or gurdwara. The Sikh community alone has established close to ten places of worship in Southall.

When I first moved there after ten years in leafy Wimbledon it seemed that, suddenly, I found myself in a totally different country. Exotic, novel, strange, different with  crowded and bustling streets awash with Salwar kamiz  and saris, turbans and chunnis of many hues.  On first being driven  along Southall Broadway I found myself thrilled, quite taken by surprise and convulsed with joyous laughter.

All through their lives, many people of faith will, out of choice, never cross the threshold of a place of worship of a tradition other than their own.  It may be for a variety of reasons.  Often, perhaps, it is out shyness or nervousness in the face of something apparently so different and strange.

After so many years of walking the streets of Southall as a pilgrim I must confess that I still did not always find it easy to cross the threshold of the other for the first time.

Perhaps the words of the gospel are particularly helpful in negotiating the way in such circumstances:  when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, “My friend, move up higher.” In that way, everyone with you at the table will see you honoured. For everyone who exalts himself will be humbled, and the man who humbles will be exalted.

Certainly experience, repeatedly teaches that a warm welcome is extended to the stranger in every place. Of course, there are customs to consider when you visit a place of worship: you must be prepared to cover your head here, or to remove your shoes there, or to do both in another place. A respectful attitude, however, is something you are indeed expected to have.

In other faiths, one encounters differences rooted in ancient traditions, often derived from sacred scriptures, that have nourished the faith of millions for thousands of years. These differences may find their expression in unfamiliar practices, and in rituals which have grown in complexity over the ages. Accepting the other means that one accepts not only that differences may exist, but also that there may be something to learn from them.

On such visits many personal contacts are established, walls of ignorance and suspicion start to crumble, the opportunity to start building bridges of friendship may eagerly be grasped. In a multifaith community like Southall, this demands acceptance of the other on the level of faith. In turn, this requires learning about the other and meeting the other on the level of faith. Much of this is achieved through visits to the others’ places of worship.

There is created between people of faith who accept each other a common bond which helps to weave together the rich and diverse strands to be found in a multiracial and multicultural society. Such experiences often deepen our own faith and help us to learn more about the ways of God with human beings.

As Pope John Paul II used to put it “Interreligious dialogue is ‘not so much an idea to be studied as a way of living in positive relationship with others’ (Pope John Paul II 1990).  It is Listening respectfully, lovingly and openly in the spirit of Christ.  It is emptying ourselves so that the other’s real identity can be disclosed.  It is to imitate Jesus who sees the beauty of the divine image in every person who comes to him.

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