Interfaith Dialogue

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European Bishops Interreligious Dialogue Conference

The headquarters of the Bishops Conference of France in Paris was the venue for the European Bishops Interreligious Dialogue Conference from 13th to 15th September 2023.

This section of the CCEE is headed by Bishop Brendan Leahy and the conference brought together representatives from all over Europe to focus mainly on relationships between Catholicism and Islam. Time was also given to reflecting on relationships with Buddhism and Hinduism.

IMG-20230921-WA0011 (002)Conference listened to presentations and testimonies from academics, theologians and to hear first-hand from representatives of the Muslim and Buddhist communities in France about their experiences of interfaith dialogue and the challenge of building positive relationships between faith communities. Delegates also discussed their own local contexts and discussed potential topics for future conference meetings.

In his welcoming address to the conference Bishop Leahy quoted Pope Francis’ encyclical Fratelli Tutti:

“If we want to encounter and help one another, we have to dialogue. There is no need for me to stress the benefits of dialogue. I have only to think of what our world would be like without the patient dialogue of the many generous persons who keep families and communities together.”IMG-20230921-WA0009 (002)

The importance of this dialogue was picked up in the opening presentation by Fr. Laurent Basanese of the Dicastery for Interreligious Dialogue whose address to the conference mentioned dialogue no fewer that 35 times. He also highlighted the need for faith leaders to lead by example, quoting an Anglican Bishop who said at a recent interreligious meeting for peace in the Balkans:

“If religious leaders don’t ‘walk’ together out of friendship, how can we expect our faithful to do so?”

This emphasis on dialogue and walking together set the tone for the conference and was picked up by Archbishop Turini, President of the French Bishops’ Conference. He noted that the objective of interfaith dialogue was to enrich each other and in doing so deepen our own faith. However, the conference recognised that interfaith dialogue is not without its complexities and difficulties.

What was clear was that the experience of Christian – Muslim interaction varies enormously for both communities depending on the history of their encounter which has in some places been much more challenging than in others. There is a balance to be struck between the need for constructive dialogue and the Church’s mission to proclaim the gospel. The first day concluded with evening prayer and Mass in the chapel within the Bishops’ Conference complex.

On day two of the conference Professor Juliette Galonnier gave a detailed presentation from a sociological perspective on the experience of young Muslims in France. The professor highlighted the fact that the use of the word Muslim can be problematic in itself. She noted that the “Muslim” label covers a diverse reality made up of distinct pathways of religious experiences. Looking at it that way, it is most productive to understand Muslims as a community of debate about Islam, rather than seeing them as a homogeneous community holding similar ideas and practices. Consequently, we need to be careful not to generalise when talking about Muslims or Islam but to recognise the individual nature of each encounter.

Later, Dr Michele Brignone of the Oasis Foundation, an organisation based in Milan that studies the interaction and fosters mutual understanding between Christians and Muslims within the global context, gave a detailed account of the wide variety of ways in which social media is being used to communicate Muslim teaching. One of the complexities that the widespread use of social media creates is the question of authority. Which social media teaching is the right one given that there many and diverse answers to important questions. He concluded that social media is transforming the religious experience of Islam giving rise to new characters and influencers.

Day two continued with a meeting with Rector Chems-eddine Mohamed Hafiz, President of the Great Mosque in Paris. In his talk he highlighted the opportunities that good interfaith dialogue presents to Christians and Muslims especially when it comes to engaging together in acts of charity. However, he did not shy away from some of the challenges that try to separate and break the links that bind the Abrahamic faiths together. He echoed earlier comments of the conference stressing the need to work publicly together to face up to these challenges. He highlighted issues of Islamic extremism and also issues of discrimination against Muslims.

The day’s discussions concluded with small group meetings for the delegates in which potential lines of work for the next conference as well as the opportunity to report on experiences of Islamic-Christian dialogue from within our own national contexts.

20230913_181415 (002)The day concluded with a short walk to the Chapel of Our Lady of the Miraculous Medal for Evening Prayer.

The last day of the conference began with a brief report from Bishop Leahy on a seminar that had taken place in the Dicastery for Interreligious Dialogue between Catholics and Hindus. However, the bulk of the morning was given over to Professor Dennis Gira, a specialist in Buddhism and the testimony of Lama Jigme Gyatso, Co-President of the French Buddhist union. Just as the diversity of Islam had been highlighted in earlier sessions it was made clear that breadth of the Buddhist experience is something that needs to be taken into consideration as part of any dialogue. It very much depends on where we are, what branch of Buddhism we will encounter. But again, the focus was on the need for dialogue. Dialogue that is based on cooperation and action, religious experience as well as dialogue between academics and theologians.

The final contribution from Lama Gyatso gave an insight into his own personal religious journey to Buddhism before he went on to reflect on the experience of Buddhist in France and the challenges they face being properly accepted and engaged by the authorities in vital areas including prison and hospital chaplaincy.

20230913_181415 (002)As is often the case with conferences, the networking that took place outside the main hall over lunch and coffee was just as enlightening. In my conversations with delegates from Sweden, Germany, Austria, Malta, Lebanon, France, Italy and Croatia, I learned huge amounts about the diversity of experience and engagement in interreligious dialogue across Europe.

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Interfaith Insights 1

Anthony Macisaac
Anthony MacIsaac

Welcome to our first “Interfaith Insights” conversation. Over the coming weeks Anthony MacIsaac will have conversations with fellow students of different faiths.

Catholic Theology Student Anthony MacIsaac interviews fellow students of other faiths.

Interview 1 Abigaëlle Chalom – Jewish student

Anthony: Hello Abigaelle, thanks for agreeing to discuss some elements of your faith with me. It’s good to have the chance to talk about your faith and theology. To begin with let me ask… Is belief in God important for you? What is God in your opinion? I know that is a big question to start off with!

Abigaëlle: Belief just isn’t Jewish core material. God is self-evident, the very starting point of any thought, sensation, emotion or perception. It’s in the very Name, the Tetragrammaton,(YHWH) which is related to the verb “to be”. So if something “is”, it’s God, period. So, believing or not believing isn’t really the question, ever. Life, and how to conduct one’s life, that’s the central matter of Judaism, to me. Furthermore, by definition, no person could embrace God’s point-of-view, so to speak. This means that God isn’t a theory or an addition of principles. Instead, God is the very essence of being. For us, being is not only mere action, but also questioning our own acts and motivations, our desires and needs. Not once and for all, not when so inclined, but as a way of life.

Anthony: What impact does Scripture have on your faith?

Abigaëlle: Since Judaism is not dependent on faith, as far as I am concerned, the Scriptures impact me as would a machine that could travel in Space and Time. Scriptures are a millennia-old writing process, enacted through so many civilisations – all of them born, all of them grown, and all of them eventually lost – sharing the tales of God’s unending diversity, and at the same time God’s breath of constancy.

Anthony: Do you consider Scripture as literature, or as something more?

Abigaëlle: I consider the Scriptures as a powerful generator of symbolism, and as one of the oldest relays of one simple but essential fact, life is hard and confusing, it has been, it will be. Beyond literature, it is the most ancient testimony of our shared struggle and responsibility.

Anthony: What about rituals? Are these important for you?

Abigaëlle: I do believe rituals are at the essence of Judaism, creating a bridge between spirituality and life. Like bridges, we must worry if everybody walks on them at the same pace, and all at the same time, for the bridge will collapse. A Jew remains a Jew, but his identity in Judaism intrinsically demands that he question everything about Judaism. Some Jews will study exclusively, some will maintain a few traditions, some will do both, there are as many variations of Judaism as there are Jews, even an Jewish atheist is still Jewish.

Anthony: In Catholicism, we have the Sacraments. These are centred on worshipping God, but also on our relationship with God. They tend to touch each person emotionally, as they associate all of this with music, art, and even theatre. Do the rituals of Judaism have a similar impact? Do they touch the individual in the same way?

Abigaëlle: I think they do in a way that has been progressively enhanced by successive diasporas. First things first, Judaism excludes images of God, this extends to a complex definition of idolatry. As we said before, God is “to be” but experiencing being – this is human. The depiction of God’s interactions with humanity has always been focused on the human point-of-view in the Jewish Scriptures, and the Jewish arts play with that limitation.

Anthony: Perhaps we can also talk about prayer? One form of prayer is contemplation. In the Church, this is often accomplished by asceticism, the monastic life, and even hermitage. This can also be achieved to a degree in the ordinary devotion of a life well-lived. Is contemplation important for you?

Abigaëlle: Judaic prayer tends to put each thing in its place, to actively celebrate life. Even the austere aspect of some Jewish Orthodox communities contains a constant flow of feasts and celebrations squared by prayer as a conscious rest and focus. So, as a consequence of having no proper eschatology (theology concerned with death, judgment, and the final destiny of the soul and of humankind), Judaism does not seem really “contemplative” to me.

Anthony: As I understand more traditional forms of Judaism, I thought there was some eschatology, even if not well defined. Within the Kabbalah, is there not the idea of Tikkun Olam, that is of repairing and restoring the world to what it should be? Is there not also a world to come in Jewish prayer?

Abigaëlle: One of the most structural ideas in Judaism revolves around the end of times as an undefined and undefinable perspective. The end of time marks a partition between the Olam Hazeh and the Olam Haba – Olam Haba as the continuous here and now, the strictly absolute future. Since potential and realisation are mutually exclusive, human expectations are paradoxical, as shown in the few pages of the Talmud’s Sanhedrin that debate these issues. To act or to wait is the messianic question with the most discrepancy in Judaism.

Moreover, since the end of time is an absolute, nothing is to be humanly said about it and the very question of trying to put a date on it is rejected: “let their breath be taken away, those who try calculating the end of time” say the masters. However, those masters had to manage expectations raised by fears and hopes. To this end, the Talmud refers to the “messianic time”, as a transitional era between our world and the one to come, an era we can discuss to drive our expectations forward. During this era, changes are to occur, but once more, nothing can legitimately be said about the world that is to come because it is within God’s plan and as such, an absolute.

“All the prophets, without exception, prophesied only for the messianic times, but as for the world to come, the reward is not quantifiable, as it states: no eye has seen it except You, Elohim, who will act for him who awaits You.” (Sanhedrin) 

As to Tikkun Olam, I understand it as a goal to target, but not to reach. To me, the idea of a perfect world or a perfect experience is contradictory with humanity. Instead, it is God’s field of existence, while ours is relative, complex and imperfect.

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Thai Buddhists reaffirm friendship and fraternity with Catholic Church

On 15th June 2023 a Buddhist Delegation from Thailand met with representatives of the Dicastery for Interreligious Dialogue in the Vatican. Having been due to meet with the Pope who was recovering from surgery, the delegation left him a letter of prayers and well-wishes.

One minute of silent reflection “to really bring everyone here and now” opened the meeting between a delegation of Buddhist monks, and their entourage, and representatives of the Dicastery for Interreligious Dialogue at the Augustinianum on Thursday 15 June.

The delegation had been due to meet with Pope Francis during their two-day visit to the Vatican, but due to the Holy Father’s ongoing recovery in Hospital, they wrote him a letter, signed by the Venerable Somdet Phra Mahathirachan, Abbot of the Royal Temple of Wat Phra Cetuphon, instead.

The delegation from Thailand consisting of around eighty people, was made up of members of the Supreme Sangha Council of Thailand, the Sangha Assembly of Wat Phra Chetuphon, the Regulatory Office for Overseas Dhammaduta Bhikkhus and the Staff of the King Prajadhipok’s Institute, convened in the main hall of the Augustininum institute. There they were joined by members of the Dicastery for Interreligious Dialogue, including Cardinal Miguel Angel Ayuso, Prefect of the Dicastery, and Msgr. Indunil Kodithuwakku.

The letter to Pope Francis, written in Italian on behalf of all the members of the delegation, as well as the Archbishop of Chiang Mai, Francesco Saverio Vira Arpondratana and the Embassies of Thailand to Italy and to the Holy See, opened with assurance to the Holy Father that they hold him deeply in their prayers.

The delegation members recounted their activities in the Vatican, including having prayed for peace and having paid a visit to the tomb of the late Pope Benedict XVI. The monks then lead everyone to pray for Pope Francis, wishing him a speedy recovery.

In his address to the delegation, Cardinal Miguel Ángel Ayuso, Prefect of the Dicastery for Interreligious Dialogue, reiterated the prayers of the Buddhist delegation for the Holy Father’s wellbeing, and reminded them that we share, as friends do, “the same joys, sorrows, concerns and visions”. The two delegations, Catholic and Buddhist, in fact, do represent a pilgrimage of friends, the Cardinal continued, one which Pope Francis has witnessed.

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Dicastery Collaborators Share Their Stories on Video

From the Dicastery for Interreligious Dialogue

A terrifying encounter that turns into a moment of human understanding; experiencing a Buddhist temple for the first time; a conversation about the meaning of fasting with a Muslim woman; a collaboration to foster peace in an area fraught with religious conflict…

These are some of the interreligious experiences recounted by collaborators of the Dicastery for Interreligious Dialogue in a new series of videos on the topic “Stories of interreligious dialogue.”

The Dicastery works to support the work of dialogue that is happening around the globe. These videos were created with the hope of sparking more awareness of how interreligious dialogue can be lived in concrete situations.

The Dicastery is publishing the first two videos and will continue to publish a video every succeeding month.

The series begins with the testimonies of Ms. Nicoletta Bernasconi, Consultor for the Dicastery and member of the Focolare movement and Bishop James Massa, a Member of the Dicastery and Rectory of St. Joseph Seminary in Yonkers, New York.

Dicastery Collaborators Share Their Stories on Video Read More »

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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.

Duncan
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.”

Ahmed
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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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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