Mindfulness

By Anthony MacIsaac

Lately, over the past few years, the practice of “Mindfulness” has gained credence in the domain of psychology and general wellbeing. It’s been one of the new crazes, with people keen to know more about it and incorporate it into their routine. To be sure, there are various benefits to this, and it is worth realising how closely tied it all is to religion and faith life.

Throughout the world religions, there is great agreement about the necessity of meditation within prayer life. Taking the time to centre oneself, to let go of worries and concerns, and to feel union with God. For Christianity, this meditation has long been associated with finding His presence amidst the Sacraments. The ancient phenomenon of Eucharistic Adoration in the Catholic Church is making a comeback, and the faithful might sit before the Consecrated host for hours. Sometimes they might even fall asleep! Not out of disrespect, but out of the sheer comfort and peace they feel in the Lord’s company. Some of them might focus on intercessory prayer, asking for Blessings, and others might simply want to reflect on God’s goodness – either in the grand narrative of Biblical history, or in how it has played out in their own lives. In the Monasteries the slow reading of the Scriptures – “Lectio Divina” – has long been a staple of the Monks’ routine. Allowing the Word to enter in to the soul, allowing it to digest within, and to give inspiration for the present. Here we might think of the symbolism in the Bible, with Prophets from Ezekiel to Jeremiah to St. John the Divine, commanded to “Eat the scroll” given them by God’s Angel. If Scripture is to have any effect in religious life, it must be approached reverantly, with reflective spirit and gentle mind. Here there can be no room for violent or coarse interpretation, which so damages the religious life.

In Islam too, we have a rich tradition of meditation in prayer life and in approaching the Qu’ran. The Sufis exemplify this best, maybe, but there are also many examples in the mainstream. Whether on pilgrimage to Jerusalem or Mecca, or whether taking time out of the day to pray slowly in the Mosque, there are various opportunities for meditation. In the Islamic tradition, the central tenant within this reflection is surrender to the Will of God. Practically, this might mean accepting and assimilating difficult experiences in life, and building resilence for the future. In other words, we find much of the same net result here as we do with traditional Christianity. There might be small differences in how we understand the Divine Will, altering how we approach difficult situations, but these have little effect on the experience itself of meditation. With the Scripture, often the Qu’ran is sung in beautiful Arabic verse, and while many Muslims across the world don’t understand Arabic – just as many Catholics don’t know Latin – the experience of listening to such rendition is cherished. The mystery of the Book, and its profundity, is encapsulated in such “Lectio Divina”. Occasionally, we hear the Bible sung at Mass in Orthodox and Catholic Churches also – though this is reserved for the most solemn of occasions.

Within Buddhism there is arguably one of the strongest traditions of meditative life in the world. Certainly with Zen Buddhism, the whole emphasis is on reflective living. People might take some time out in the Monastery to meditate and find inner peace, over a few weeks or a few months. Very rarely would they stay for a lifetime. Come what may, however, the idea is to come away from these retreats refreshed and better able to live in Enlightenment. This may simply mean to live with gentle consideration, thoughtfulness in all that one does, and reverence for everything life has to offer. One subtle difference in the meditative practices of Zen, as compared to the Abrahamic monotheisms, is that is often seeks the void. It focusses, quite deliberately, on nothing. Or, in some traditions, on absurdities such as the “sound of one hand clapping”. The idea is that there is peace and understanding to be found in this void, devoid of any ideas, words or dogma. There is the debate to be had as to whether “Nothing” actually exists. Some would argue, from the mathematical point of view, that “Nothing” is just an empty set and therefore “Something”. Is God to be found in the void? Indeed, for the Abrahamic faiths, He created out of nothing. However, leaving these questions aside, the net effect of such Buddhist meditation seems also to be positive in its own way. As much as the self is negated within this tradition, it finds more and more actuality in being at one with Nature. This self-negation is perhaps just what our Muslim brothers and sisters are aiming for when surrending to the Divine Will, and what Christians are doing when they unite in Communion with the source of all reality – God. In the end, God seems to become all, and we subsumed within Him.

So for the secular practice of Mindfulness, what can we say? It seems that the central similarities are already there – though perhaps with more points of contact to the Buddhist tradition, in that there aren’t any doctrines attached to the practice. That being said, with Mindfulness, there is a crucial point of departure from this. In Mindfulness, we are encouraged to pay attention to our thoughts and our mind, as we relax and begin to meditate peacefully. We are not necessarily exhorted to abandon all thought entirely, or think about irrational phrases like the “One hand clapping”. The focus is on mental and physical well-being, so the whole therapy seems designed to reap the corresponding benefits attached to the apparently exclusive religious practice of meditation. It stops short with spirituality, and in many ways it might provide a good gateway into religious life for some people. Or at least help them understand what it might be like to pray. Some scientists have argued that we might find common neurological states, within the brain, for prayer across all religious traditions. This may well be the same for Mindfulness.

Celebrating 20 Years of Interfaith Scotland

Taken from the Blog of Sr Isabel Smyth – www.interfaithjourneys.net

Interfaith Scotland is preparing to celebrate its 20th anniversary. It began life as the Scottish Interfaith Council. It was accepted as a Scottish charity by OSCR, the Office of the Scottish Charity Regulator, on 10th October – the date chosen for the 20th anniversary celebrations. But as you might expect this was not the launch of the Council but rather the end point of many years of discussion and dialogue which had grown in importance after Scotland had voted to have its own Parliament.

It was on 1st July 1999 that the Scottish Parliament was opened by the Queen. It was, in the words of Ian Crichton Smith “the beginning of a new song for Scotland”. It was a day of rejoicing, redolent with possibilities and hope. There was a new sense of what it meant to be Scottish and a desire to make the Parliament work. There was a desire on the part of the new government to be inclusive of all faiths and none, indicated by the fact that the chair of the newly formed Council was present in Holyrood that day and took part in the joyful procession up the Royal Mile past the Queen and beaming new First Minister Donald Dewar.

Discussions about a national interfaith body had been taking place since 1992, encouraged by Brian Pearce of the UK Interfaith Network who probably foresaw the implications of devolution for interfaith relations in Scotland in a way that those of us engaged in interfaith at the time didn’t. The Interfaith Network had been launched in 1987 and as part of its work had occasionally held networking meetings of local interfaith groups in Scotland, of which at the time there were only four – Glasgow, Edinburgh, Aberdeen and Dundee.

In 1994 I undertook to explore the idea a Scottish Network. I met with whole range of people from faith communities as well as a number of interfaith practitioners the length and breadth of the country.  There was a lot of interest in this but a certain hesitancy because of a concern that a new structure might divert time and energy away from existing interfaith initiatives and faith community commitments, some of whom were setting up new initiatives to interact with the Parliament. It was about this time that the Churches Parliamentary Office, the Scottish Council of Jewish Communities and the Muslim Council of Scotland were established.

What emerged as a result of this research was a Scottish Interfaith Consultative Group located within the framework of the UK Network and formed by representatives of bodies that had membership in Scotland and were already affiliated to the Network. This was expanded to make sure there was a fair representation of all the major faiths in Scotland.  Conversations tended to focus on the kind of Scotland we wanted to live in and what the new Parliament would mean for faith communities. One meeting I particularly remember showed that, apart from the Christians,  religious freedom was a real concern among people of the other faiths  – something that had never entered the head of the majority faith.

It was these discussions and the recognition that others were planning some kind of relationship with the Parliament that led in the end to a more formal organisation – called the Scottish Interfaith Council with representative membership from the major faiths and the established interfaith groups.  Although it was formally recognised as a Scottish charity on 10th October 1999 it had actually been launched weeks before that in St Mungo’s Museum by Patricia Ferguson the deputy Presiding Officer of the Parliament. The link with Government was important and its support helped establish us. As happens so often things happen by chance. It was an encounter with Jack McConnell MSP and his wife Bridget, Head of Glasgow Museums, at a Royal Garden Party that  we got the promise of a senior politician to launch the Council and  a desk at St Mungo’s Museum from which to work.  In the beginning we had to learn how to work together and how to develop this burgeoning organisation.  Almost immediately problems of membership and identity arose – something that we in our naiveté had not foreseen.

Immediately after the launch of the Council we received a letter from the First Minister’s office saying that he would like to meet with the Council on an annual basis – an extension of the traditional meeting that the Secretary of State for Scotland had had with Church leaders. It was at the second of these meetings that the then First Minister, Henry McLeish, offered us funding which allowed us to employ a secretary and development worker. This meeting with the First Minister continues until today.  Another significant moment was the request from the Moderator, the Cardinal and Episcopal Bishop of Edinburgh to organise a gathering of religious leaders as a response to the attacks of 9/11 2001. It took place in Scottish Churches House, Dunblane, and included a reflection on the values on the Scottish Mace: wisdom, justice, integrity and compassion as values that united us in our common concern for the future of Scotland.  This meeting also continues until today.

There never was a master plan for the Scottish Interfaith Council – it grew gradually, eventually changing its name to Interfaith Scotland. But it has continued to flourish thanks to the involvement and commitment of so many people who participated in its development and continue to work for it today.  It has made a significant contribution to interfaith relations in Scotland and to the well – being of our country. Long may it flourish!

Rosh Hashanah

Guest Blog from Esther Sills, Programme Manager for The Council of Christians and Jews

At the beginning of October the Jewish community are celebrating the High Holy Days.  These are “ten days of repentance” which include Rosh Hashanah, Yom Kippur and the days in between, during which time Jews should meditate on the subject of the holidays and ask for forgiveness from anyone they have wronged.

This Sunday evening marks the start of the two day Jewish New Year festival Rosh Hashanah. The Hebrew word Rosh Hashanah translates as “the head of the year” and commemorates the anniversary of the world’s creation and the beginning of humanity[1]. The essence of Rosh Hashanah can be understood as both that of rejoice and introspection[2]. A time where Gd’s conception of society is celebrated but equally where the actions of humankind within that society are recalled and reviewed with sacred judgement. It is at this time of sacred judgement that deliberation upon the inauguration of humanity’s role is encouraged and both the manner in which one’s life has manifested in the year passed and the form in which it can manifest in the year to come is also reflected upon[3]. Many observe this time of divine appraisal with customs of prayer and symbolic practice. Special synagogue services are run by some throughout the day in which prayers for peace, blessing and of repentance take place. It is during these prayer services that many will sound the loud blasts of the shofar[4] (ram horn), a ritual which (amongst other purposes) serves as a wake-up call to one’s moral and spiritual conscious[5]. Throughout the festival many will also consume sweet foods, such as apples in honey, to symbolise the sweet New Year that one hopes to have.

This notion of internal contemplation and reflection, embedded within the theme of Rosh Hashanah, resonates with much contemporary salience. This is because as the shofar horn is sounded, and its loud blasts ricochet, an alarm is raised[6]. An alarm with a purpose which transcends that of mere auditory arousal. An alarm which serves to stimulate the confrontation of one’s own moral and spiritual doings: “awakening the slumbering souls that have grown complacent”[7]. This urgency of the shofar to address the values of passivity and complacency is very much applicable to today’s social context[8]. We live in a time of global moral crisis. Egotistical cultures of selfishness and ignorance plague society, and the neoliberalisation of human suffering is firmly placing blame and responsibility at the feet of the individuals in need. Humanity is bleeding. Yet we have manufactured this phantomic narrative which is systematically undermining the notion of universal moral duty and is, in turn, legitimising and perpetuating an ethos of moral complacency.

We must challenge this harmful social fiction that is extracting unity and proactive collective duty from the framework of societal healing. We must apply the message of Rosh Hashanah and awaken our spiritual and moral consciousness. We must, as the shofar does, “sound an alarm” [9] by proactively speaking out against the evils that are injustice and suffering. As it is only through such active nurturing of the collective good of humanity that one is able to “keep the way of the Lord by doing righteousness and justice”[10] and sub-sequentially construct a society which “acts justly and loves kindness”[11].

Wishing those celebrating a meaningful Rosh Hashanah and a year ahead that is filled with healing, blessings and peace for all.

Esther Sills

CCJ Programme Manager

The Home We Build Together

From Sr Isabel Smyth SND – Interfaith Journeys

The school summer holidays are over in Scotland and there’s a sense of purpose and industry around. After a quiet few months our interfaith committee has become very busy. In the last week or two there has been an Eid dinner hosted by the Scottish Ahl-alBayt Society, a day with Church students, taking them to places of worship and introducing them to the work of interfaith in Scotland, a meeting with young people from three Catholic schools, working with St Mungo’s Museum to plan a programme which they will organise in their schools during interfaith week and a 24 hour colloquium on faith in public life.

This colloquium has become an annual event but this year it was special. For one thing we planned it in partnership with the Justice and Peace Commission and the Bishops’ Parliamentary Office and we had a Sunni and Shia Muslim and a Baha’i participating. This meant the majority of people attending were Christian but even this small number of people from other faiths made a tangible and significant difference. It was important to have an interfaith dimension, even if small, as we were reflecting on our common civic identity. The inspiration for the event and the title of the colloquium came from Lord Jonathan Sack’s book ‘The Home We Build Together’.  In that book Lord Sacks suggests that the image of a home could be a powerful motivation for people of all faiths and none to work together to bring about the kind of society we would all like to live in – in other words to work for the common good.

The key note speaker, who set the scene for subsequent reflections and discussions, was Lord John Mcfall, a person of faith with long experience in politics. He reflected on the relationship between faith and politics, suggesting that both have the same intention in that they are working for a better world. He had some interesting and challenging things to say. Change, he said was the only reality in life and not to be afraid of it. While we lived in a time of instability and insecurity, people were yearning for answers to the big questions of life, something religion had to offer. It could be that religion might be the only architecture to hold society together – quite a challenge!

Cardinal Newman has a famous saying ‘to live is to change and to be perfect is to have changed often’. But on the whole religions are conservative institutions and not often in the forefront of change. Religious founders were certainly innovators, often challenging the inflexibility of the conservatism of the faith and culture from which they sprung. But the developing tradition has a tendency to institutionalise the charisma and put its energies into maintaining the tradition. Religion, like nations, can look back with nostalgia to a golden age when all was well, stable and secure. But there was, of course, no such thing. Such thinking is a refuge from a world that is frightening in its insecurity and instablitiy. It’s this kind of thinking that has given rise, I think, to what we call identity politics, an attitude which also influences religions. There’s real evidence of a battening down the hatches in both religion and politics – a fear of the other, a sense that others are out to get us and we must look after ourselves and our own interests or ‘they’ will take over and deprive us of our livelihood and identity. In so far as this is the case, religions are in danger of setting themselves against society, rather than being the architecture that holds it together. This is only possible by embracing society, looking for the positive and good and speaking truth in love while inspiring fellow citizens to commit to accepting the human dignity of all and working for the common good.

To do this religion needs to learn a new language – the language of citizenship which Rabbi Sacks suggests should be the first language of us all, despite our second languages of ethnicity or faith. Someone at our colloquium suggested we needed to be bi-lingual. This may well be true but perhaps faith communities need to reflect on how far their language, especially in the area of morals and values, reflects the reality of today and is expressed in language that is positive and meaningful. In my own Church much of the language of faith and morals uses medieval concepts which are no longer relevant and suggest a cosmology and reality that is outdated. No wonder young people cannot take it seriously and are ahead of us in meeting some of the issues facing our planet and its future.

There was much more of course and in due time a report will be published on our website. Recently Pope Francis encouraged us to avoid unproductive discussions. In interfaith no meeting is unproductive if it establishes a  bond of friendship and understanding but it was good to have discourse over matters that are important to all of us. The intention is that this should be the start of many more productive dialogues.

Farewell to Mary Catherine

In early July we said goodbye to our intern Mary Catherine O’Reilly Gindhart who has worked with us for the past two and a half years.

Mary Catherine has been an enthusiastic addition to our team and has enjoyed all she has learned about interfaith relations. She continues with her PhD work and will teach a course on interfaith for Cabrini University, Pennsylvania  in the autumn. We wish her well and thank her very much for all she has done for us.

         

 

Holidays

By Sr Isabel Smyth

The holiday period has come to Scotland and with it some sunshine which is a welcome change.  Everything and everyone looks so much brighter, happier and friendlier.  Holidays are important in our lives.  Originally they would have been associated with holy days –  festivals which would have given a break from work to allow families and communities to come together to celebrate and remember significant moments in their community’s life.  This was a way of reconnecting, of enjoying a change of routine and often diet, of taking time for fun and laughter away from the drudgery of normal living.

Today holidays are often an opportunity to visit new places and meet new friends.  But they have not lost their sacred significance as moments to renew and refresh our spirit as well as our bodies.  Today life is so hectic that people find it difficult to switch off even on holiday or their holidays themselves become a frantic pursuit of new experiences and new challenges. The Jewish community can teach us something  about switching off.  Every week Jews observe the Sabbath, a day on which they rest from normal work to spend time with their family and, for those who are religious,  to give time to prayer and study of the scriptures.  They do this in imitation of God who, according to the scriptures, rested on the seventh day of creation and commanded His people to do likewise.

Resting for the Jewish community, and for all those who follow the Judaeo-Christian tradition,  is a divine act, an act of worship, an act of renewal and celebration.  This celebration of Sabbath tells me that often there is a deeply human truth hidden in what seems to be a religious belief or ritual. We all need Sabbath times, holidays and holy days to renew and refresh our spirit, to savour and enjoy life. Without these our work will be ineffective and we will be in danger of suffering burn-out or some other illness.  But we also need Sabbath moments—moments when we can be quiet, still the mind and return to the space within us to restore our spirit and get in touch with our inner wisdom. And Buddhism offers a practice for doing just this. Mindfulness, focusing on the present moment is now used by the NHS to help people who are depressed or have a mental illness.

It is something we could all do with practising.

Washing of Feet

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

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

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

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

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

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

Thoughts and Perspectives

A blog by Anthony MacIsaac

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

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

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

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

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

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

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

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

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

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

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

Naw Ruz

The Baha’i faith will celebrate “Naw-Ruz” or New Year, on March 20th through the evening of March 21st.

The Baha’i faith is a growing faith in Scotland. Scotland’s Baha’i history began around 1905. This was around the time when European visitors, met Abdu’l-Baha, who was the leader of the Baha’i religion at the time. The Baha’i religion has grown in Scotland in the last twenty years and now there are over 7,000 Baha’i’s across the entire United Kingdom, with a large percentage living in Scotland. The Baha’i faith was founded in 19th century Iran by Baha’u’llah, whose title means the Glory of God. The Baha’i religion is centered around the teachings of Baha’u’llah. In a quote by Baha’u’llah, he says, “The purpose of religion as revealed from the heaven of God’s holy Will is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife.” The Baha’i faith teaches the fundamental worth of all religions. At the same time, the Baha’i faith also teaches about the harmony and equality of all people.

The Baha’i new year, or Naw-Ruz is a special time of year for the Baha’i faith. While for Baha’is this holiday is part of their religion, in other countries it is considered a secular holiday. It is traditionally and currently celebrated as an Iranian new year holiday, however, many other countries across the Middle East and Central Asia have also adopted Naw-Ruz including, Azerbaijan, Turkey, Iraq, Armenia, Georgia, Russia, Pakistan, Syria, and Tajikistan Kurdistan.

The words “Naw-Ruz” stand for “new day”, and it is a new year festival which falls at the spring equinox. It is a day which also symbolizes the new life of spring. The festival is usually observed with prayer and celebration. “The celebration is often combined with a feast, as the sunset before Naw-Ruz signals the end of the 19 day fast.”. The 19 day fast represents a spiritual preparation for Naw-Ruz, Music and dancing can also take place during the celebration of Naw-Ruz along with visiting friends and family and exchanging gifts.

We wish all our Baha’i friends a happy Naw-Ruz! You can read Archbishop Conti’s letter of warm wishes and greetings to the Baha’i community of Scotland on our website.

The Ark of Fraternity

Blog by Sister Isabel Smyth

Pope Francis made a historic visit to Abu Dhabi, the first Pope to visit the Arabian Peninsula and by all accounts the visit seems to have been a success. At the Interreligious Gathering the Pope acknowledged that he was following in the footsteps of St Francis of Assisi who had met the Sultan al-Malik al Kamil 800 years ago during the Fifth Crusade, a meeting during which each recognised the other as men who knew and loved God. It’s said that for twenty days they conversed with one another about the ways of God.  Like his namesake, Pope Francis came to Abu Dhabi as a pilgrim of peace, stating “I have welcomed the opportunity to come here as a believer thirsting for peace, as a brother seeking peace with the brethren. We are here to desire peace, to promote peace, to be instruments of peace”.  He called those present at the Interreligious Gathering at which he spoke to a new way of being together, “we too in the name of God, in order to safeguard peace, need to enter together as one family into an ark which can sail the stormy seas of the world: the ark of fraternity”

What a wonderful image – the ark of fraternity! So often the ark has been used as a bulwark against those who are different, protecting communities from the enemy, the only place that is secure and safe in a troubling world. Noah’s ark, to which the Pope refers, saved Noah and his family from the destruction of the rest of the population who were living a sinful life. The ark  was a place of  justice and goodness and only within it was one safe. This image was transferred to Christianity where Jesus was seen as the Ark of Salvation. Only within the confines of a relationship with Jesus could people be saved and protected from the forces of evil that raged not just in the world but in other faiths too. For the Catholic Church this ark came to be associated with the Catholic Church so that membership of that Church alone could guarantee salvation. Thank God this attitude has changed though many religions are still suspicious and fearful of religious proselytization and conversion which reflects a little of that mind-set.

Now we have the image of the ark extended and expanded to include all those who desire peace and recognise the common humanity of all.  We are quite literally in the same boat, members of the same species, interconnected with one another, facing the same hopes and joys, concerned about and vulnerable to the future of our planet and our world. As the Pope said, echoing his two predecessors, “There is no alternative: we will either build the future together or there will not be a future.”

In his speech the Pope set out a full agenda for humanity if we are to establish this ark of fraternity and truly recognise one another as brothers and sisters. This includes an appreciation of plurality and recognition of difference, a sense of our own identity, while respecting the identity of others, a protection of the rights and freedoms of others especially religious freedom. What the Pope wants for all of us is an open identity that doesn’t in any way compromise who we are or closes itself off from others but is enriched by our relationships.

Dialogue of course plays a part in all of this. Religions, the Pope says, “cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretence, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace”.   And something not often mentioned in interreligious dialogue, but mentioned by the Pope, is prayer “as for the future of interreligious dialogue, the first thing we have to do is pray, and pray for one another: we are brothers and sisters!”

During his stay in Abu Dhabi the Pope signed a document with the Grand Imam of Al-Azhar, Ahmed el-Tayeb. Its title is: On Human Fraternity for World Peace and Living Together. It’s easy to dismiss these kind of initiatives. Often documents and statements are assigned to the bookshelf if not history and readily forgotten but the fact that two very prominent leaders from Christianity and Islam have signed such a document is significant and it’s always on hand to be used as reference for the best intentions of the two faiths, even if we, their members, don’t always live up to the ideal. So what do we do with it? Hopefully we Christians and Muslims, with others, will dialogue about it. Hopefully, we will take it seriously and begin to think in terms of an ark of fraternity and, as the document suggests, the document itself will become the object of research and reflection in all schools, universities and institutes of formation”. Now wouldn’t that be something?

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