interfaith – Page 3 – Interreligious Dialogue in Scotland

Dec 15 2022

Advent Reflection

CCJ, Festivals, Islam, Judaism, Religious Practice

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.

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

Advent Reflection Read More »

Nov 6 2022

Language in Dialogue

Interfaith 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.

Language in Dialogue Read More »

Oct 12 2022

Remembering Stella Reekie

Interfaith Dialogue, Scotland

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, 2^nd 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.

testimony cover — 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 100^th anniversary of her birth and the 40^th anniversary of her death and it seemed an appropriate moment to remember and celebrate her. Stella was born on 29^th July 1922, the youngest of eight children in Gravesend, Kent and died in Glasgow on 28^th 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.

w660_373717_historypicture1800x775cropped — 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 2^nd 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.

stella St Mungo — 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”.

120336_orig (2) — 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

Remembering Stella Reekie Read More »

Oct 2 2022

What if?

Christianity, Interfaith Dialogue, Judaism

by Sr Isabel Smyth SND

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.

synagogua We 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.

What if? Read More »

Sep 16 2022

Can inter-religious encounters bring peace?

Christianity, Interfaith Dialogue

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

Can inter-religious encounters bring peace? Read More »

Sep 1 2022

Interfaith Parish Ministry

Buddhism, Hinduism, Interfaith Dialogue, Islam, Sikhism

By Fr Gerard Mitchell SJ, St Aloysius Parish, Glasgow

images Jesus 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.

Interfaith Parish Ministry Read More »

Jul 14 2022

Spiritual lessons from Hajj

Festivals, Islam, Religious Practice

Beautiful spiritual lessons from Hajj: The journey of a lifetime!
Joseph Victor Edwin SJ
Jul 11th, 2022 (Updated Jul 12th, 2022)

Dear Christian Brothers and Sisters:

Eid Mubarak!

You must be wondering what am I saying to you. I am wishing you a happy feast. I am wishing you a happy feast of sacrifice. Muslims all over the world celebrate a feast called Eid ul Adha which is commonly called Bakrid.You must have heard from your Muslim friends about this feast. Some of you might have even been invited for a meal at their home. One of the five pillars of Muslim spirituality is Hajj: pilgrimage to Mecca. Many of the rights of the pilgrimage are associated with the Biblical patriarch Abraham and Hajj is the heart of the Islamic way of life. You will find a beautiful description of Hajj in the Quran (Q. 22: 26-38).The Quran teaches that a Muslim who has sufficient money and good health must make the Hajj pilgrimage to Mecca at least once in their lifetime.

Every year, during the Islamic month of Dhul Hijjah, five days of the month are designated for Hajj. Before entering into the premises of the Kaaba, Muslims who are performing the Hajj, put on a simple white dress called Ihram, which comprises two pieces of unstitched cloth, one that covers the hip and one that covers the upper part of the body. Women also wear a scarf. This white garment signifies the absolute equality of all men and women before God.

The rites of the pilgrimage are associated with Abraham and the first important rite is called the Tawaf. This means going around the Kaaba seven times in an anti-clockwise direction in remembrance of Abraham and his son Ismael.

The second ritual is called Sayee where the pilgrims run between two hills, Al Safa and Al Marwah. This is to remember Hagar who was shown a spring of water by an angel as she was running up and down the hills to find some water for her child Ismael who was crying out of thirst. The pilgrims then progress towards Mina where they stay the night and next day at sunrise proceed towards the plains of Arafat. This is a very important day as the pilgrims enter into the heart of the Hajj. This is the place where Muslims believe that Adam and Eve were reconciled with God, and where Prophet Muhammad (Pbuh) delivered his final sermon.

Muslims believe that God imposed upon himself the law of mercy (Q. 6: 12) and so pilgrims take advantage of God’s mercy and ask for pardon and forgiveness. This is an intense moment as the pilgrims stand on the plain of Arafat and pray for forgiveness. As they humbly acknowledge and recognise their sins before God, they resolve that, with God’s help, they will not sin again and make right the wrong they have done. In doing this Muslims stand as if they are anticipating the Day of Judgement (Q. 6: 21-31).

Then the pilgrims move to Muzdalifa and spend the night there. After collecting some pebbles, the pilgrims proceed to Mina where they throw the stones at three pillars which symbolically representing satan and so they reject their inner satanic, negative traits and temptations. .

As a Christian reflecting on this Muslim practice of Hajj, my heart is drawn to the Biblical figure of Abraham. Muslims identify their God as the God of Abraham. The Catholic Church in the Vatican II document Lumen Gentium 16 clearly stated: ” … Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind.” it’s a very significant point. The fact that both traditions see themselves as worshipping the God of Abraham shouldn’t be ignored (Paul Hedges).

St Paul in his letter to Galatians (3:6-9) reflects on the quality of the faith of Abraham. “Abraham believed God, and it was credited to him as righteousness. Understand, then, that those who have faith are children of Abraham. Scripture foresaw that God would justify the Gentiles by faith and announced the gospel in advance to Abraham: “All nations will be blessed through you.” So those who rely on faith are blessed along with Abraham, the man of faith.

Abraham is the father of all those who believe, Jews, Christians, and Muslims. Why is he our father in faith? Abraham’s faith consists in obedience and trust. God asks Abraham to leave his home and go to a land that He showed him (Genesis 12). Away from his community, away from his people, clan and culture, he trusted God and left everything to do God’s will. God said that “I will make your descendants a great nation.” This promise from God was made when Abraham was childless. But Abraham trusted God. His son Ismael is sent to the wilderness and God asks him to sacrifice his son Isaac. Abraham was obedient and trusted him. God can raise the dead to life (Romans 4, 24). So, what do we learn from Abraham’s life? He allowed God to be God in his life. Millions of Muslims who perform Hajj every year allow God to be God in their lives. They have tremendous trust in God and His mercy.

Dear brothers and sisters, so Bakrid or the day of Eidul Adha is a beautiful day to reflect on the presence of God in our lives and communities, to reflect on our own sinfulness and our own limitations and seek God’s forgiveness in our lives.

Yours sincerely

2020.07.Victor-Edwin-SJ Joseph Victor Edwin SJ
Vidyajyoti College of Theology
Delhi 110 054
INDIA

Spiritual lessons from Hajj Read More »

May 24 2022

Helpful Conversations

Christianity, Interfaith Dialogue

by Sr Isabel Smyth, SND

Ever since the Second Vatican Council Catholic Bishops have met regularly to discuss issues of common concern. These meetings are called Synods and next year there is to be one on the very notion of synodality, on how to make the Church more inclusive and responsive to the needs of the present world. It’s basically a listening exercise, focussing on three questions: what do you value, what causes you pain and difficulty and how might the Church respond to present needs and concerns? It’s part of Pope Francis’ genius that he doesn’t want to limit these discussions to practising Catholics but has encouraged parishes to listen to those outside the Church, have left it or feel isolated and alienated from it. I was privileged enough to be part of two conversations with interfaith friends and consider these questions together.

It was heartening to hear that there was much they valued about the Church, not least Pope Francis himself whom they saw as an inspiration and someone who showed a real love for the whole of humanity. They appreciated his witness to the importance of good interfaith relations which has built bridges between communities and allowed them to move forward in friendship. The signing of the Document on Human Fraternity for World Peace and Living Together by the Pope and the Grand Imam of Al-Azhar University in 2019 was seen as significant. The annual letters of greetings from the Pontifical Council for Interreligious Dialogue which are accompanied here in Scotland by a letter from the Scottish Bishops had helped strengthen and deepen good relations. These Scottish letters showed respect for and knowledge of the other faith as well as relating the festival to catholic belief and practice. The work of the Bishops’ Committee for Interreligious Dialogue, such as our annual reception for faith communities, was mentioned as was the involvement of the Bishops’ Secretary for Interreligious Dialogue who for over thirty years has supported the development of interfaith at local and national level. If there had not been this involvement and participation, it was suggested, interfaith relations would not have developed in Scotland.

When it came to hearing about concerns and issues it was obvious that we were all facing similar problems. One of these was the decline in numbers attending places of worship and the number of young people who no longer found religion relevant, though there was also the phenomenon of some young people becoming more traditional and right wing – something that could be a good topic for dialogue. There was a recognition that all our faiths are facing the same moral issues and in one of the conversations homosexuality was mentioned. Our religions should not be judgemental about people’s life stances, it was suggested, and it is because of this many are walking away from religion. So too interfaith marriages are still not accepted. In the past Jewish parents considered children who married outside the faith as dead and catholic parents often refused to go to the weddings of their children who married outside the Church. The control clergy have over certain elements of religion – eg. admitting people to the sacraments, refusing blessings or whatever is a common concern as is the role of women though, interestingly, women tend to predominate in interfaith relations and in this case the concern is how to get men involved.

These attitudes needed to change as does ignorance of the faith of others. Older views of one another’s faith and the legacy of the past are a barrier to understanding and have led to it being taboo for some Jews to visit a church or even mention Jesus or a suspicion of visiting places of worship. and engaging in dialogue for fear of conversion. While interfaith friendships are expanding and have grown over the years there is still a lot of mistrust of the other and a fear of being converted or encouraged to do so. What is needed is more dialogue and friendship, particularly at a local and neighbourhood level. A Christmas card from the local church would be appreciated as would carol singing at Christmas and perhaps a card to recognize the festivals of the faiths in the neighbourhood and a visit to a local place of worship. Even when a church is situated, for example, in an area with a large Jewish population, no mention is ever made of that in sermons or the life of the Church.

Many found it difficult to get local parish priests involved in interfaith events or respond to invitations. Clergy in all faiths need to be encouraged and told about the importance of interfaith relations and dialogue as these are important and necessary if communities are to be healthy. At present it tends to be the same faces at interfaith meetings, and this is a sign of weakness. How are we to encourage others – by having young people shadow experienced dialoguers, by good interreligious education? A grounding in world faiths should be given in faith education and clergy training. Too often the leaders and clergy in our faiths are inclined to be inward looking with no comments or statement on issues facing society and the community. This too should change.

There was a real sense of unity in the conversations and many of the concerns, as is obvious from this account, were shared by the different faiths. It was a valuable experience for all of us. We recognized one another, not just as friends but as citizens of the world and of Scotland. It was felt therefore that it is important that we are seen to be acting together for the common good, that we witness to friendships that extend beyond the boundaries of race and religion and hopefully contribute to peaceful co-existence among nations.

Helpful Conversations Read More »

May 13 2022

Dialogue on Mary the Mother of Jesus in the Catholic and Muslim traditions

Christianity, Interfaith Dialogue, Islam, Religious Practice, Scotland

by Sr Isabel Smyth SND

I’ve taken part in some interesting interfaith dialogues this last weekend. The first dialogue which didn’t quite turn out to be a dialogue was focussed on Mary the mother of Jesus from both a Catholic and a Shia Muslim perspective. Why it wasn’t quite a dialogue was that the input was intense and full so that there wasn’t much time for dialogue or questions. The input however was a basis, I hope, for future dialogues when it might be possible to bring the four women who participated together simply to respond to one another and reflect on the questions posed by their talks. The meeting was on zoom which had the great advantage of including women from Argentina, Michigan, Catalonia as well as Scotland and allowed attendees to put questions into chat. But zoom also has disadvantages in that it’s more difficult to regulate the time and allow for more personal responses.

The format of the event was that two speakers from each religion would talk about what we learn of Mary from their tradition and what Mary has meant to them as a woman of faith. Sr Teresa Forcades, described by the BBC as Europe’s most radical nun, gave the more academic contribution. She is very busy, and it has been said that she always seems to be in two places at once. This was borne out by the fact that she spoke to us from a hotel lounge where she was in the middle of a conference that she was organising. It was enlightening. For Teresa Mary is a model of Christian discipleship for both men and women. A surprise to me was the knowledge that in the New Testament Mary speaks more than any other disciple. In fact, suggests Teresa she is the most active and talkative of the disciples, not a traditional view of the Virgin Mary. The first word that Mary speaks in the Gospel of Luke is “how will this be?” in response to the announcement that she has found favour with God and will bear a child. For Sr Teresa this is not a sign of disbelief as happened with Zachariah when he heard that his wife was pregnant but rather showed her as a dialogue partner with God. Throughout the gospels Mary’s words confirm her as a confident woman who takes responsibility for her faith, is a channel of grace, has taken a radical option for life, shouts out with joy, complains and suffers.

Sr Teresa’s contribution was well supported and illustrated by Mary Cullen, well known in Catholic circles in Scotland, in her reflection on the place of Mary in her own life of faith using a picture, a poem, a prayer and a book. Fra Angelica’s painting of the Annunciation was the picture which, for Mary, showed an idealised, submissive and silent Mary, an image that she had grown up with. Experience, however, has taught her that this was the unrealistic, fanciful and even romanticised vision of patriarchy. Throughout her life and through her friendship with other women of faith she came to know Mary as a woman of strength, illustrated well in the poem of Gerard Manley Hopkins “The Blessed Virgin Mary Compared to the Air We Breathe” and the work of Anne Johnson in her book “Myriam of Nazareth, Women of Strength and Wisdom” as well as the work of theologian Elizabeth Johnson who in her book “Truly Our Sister” ‘… invites Mary to come down from the pedestal where she has been honoured for centuries and rejoin us in the community of grace and struggle in history’.

The two Muslim women, Sameia Younes and Israa Safieddine took a different approach, basing their contributions on the text of the Qur’an where Myriam is mentioned 34 times and the only one to be addressed by her personal name, even having a chapter devoted to her and her life. According to the Prophet Mohammed Mary is one of the best women of the world, standing alongside Asiyah, the wife of Pharaoh who rescued Moses from death in the Nile; Khadijah, the wife of the Prophet Muhammad who supported him in his call to be a prophet, and Fatimah, the daughter of Khadijah and the Prophet who was greatly loved by him and seen as an example of an outstanding woman. The details of the life of Mary, particularly the virginal conception and birth of Jesus are very different from that found in the Gospels. Mary, as a young child, lives a life of seclusion and dedication to God, looked after by her uncle Zechariah, when she is visited by an angel who tells her of God’s choice that she should be the mother of the Messiah, Jesus. Jesus is born in the desert where Mary is miraculously sustained by a date tree and spring of water. Afraid of what will be said about her having given birth to a son, “carrying him she brought him to her people. They said, ‘O Mary, you have certainly come up with an odd thing! ….Thereat she pointed to him. They said, ‘How can we speak to one who is yet a baby in the cradle?” But Jesus does speak to confirm that he is of God.

It’s easy in a dialogue such as this one to focus on the differences in the accounts but despite these there was a lot in common. In both traditions it was obvious that Mary is seen as an example of a faithful and discerning servant of God for both men and women. She is not mild and meek but strong and courageous and for us engaged in interfaith work she is above all a partner in dialogue.

Audio will open in a new window – click the ‘play’ arrow at the top of the window to begin playing…

Dialogue on Mary the Mother of Jesus in the Catholic and Muslim traditions Read More »

8128 ashes on table and in bowl cross of palms len

Mar 9 2022

Lent

Religious Practice

By Anthony MacIsaac

Austerity is a marker of most religious life in some fashion. Sometimes it is part and parcel of penance, making up for one’s faults or sins. Sometimes it simply delineates pilgrimage, a journey towards God, a turning towards God. Perhaps it is best seen in the light of commitment in faith, a sign of character. By adopting the austere, in lieu of easier expressions of faith, people may show the extent of their conviction.

Religious austerity expresses itself in various specific ways. Fasting from food and drink might be integral to it, in certain contexts. In other contexts, a period of poverty, without access to the luxuries of modern life, might be more descriptive. Celibacy – temporary or lifelong – may even become a factor. Monastic life is perhaps one of the best examples of a life dedicated to God, in the extremities of austerity. This is witnessed equally among the Buddhists of Tibet and elsewhere, and those Orthodox and Catholic Monasteries dotted across Europe. Pluscarden Abbey remains an example in our own Scotland.

We further find that the austere is marked out in certain seasons, across the world religions. In Islam we have Ramadan, which incorporates strict fasting and a renewed sense of prayer. Such commitment often wins the admiration of people the world over. In Christianity, the season of Lent provides a similar example. Fasting is likewise present, even if not always so intense as in Ramadan, and prayer is emphasised alongside good works. Penance is certainly a major aspect of the season, and as we have entered into its first week, perhaps this merits some further reflection.

Looking at the world today, we may consider the value of penance, and indeed the value of some austerity in our own lives. Materialism surely cannot have the final word. Looking at Ukraine, and also at Afghanistan, we see people thrust into poverty and hardship. Often this brings out the best in them, as tragic as the circumstances are. Looking at climate change, we are reminded by the Earth herself that we must curb our consumption. Some simplicity might be essential for the future, if we are to have a future. Pope Francis called for Ash Wednesday to be a day of special fasting and prayer concerning the situation in the Ukraine. He has also called for similar days of fasting previously, for those tragedies and problems that continue to beset the world at large. Perhaps this is one of the greatest points which we can reflect on concerning this Lenten season: how does it bring us to that life in God that leavens the world around us?

Lent Read More »