Scotland

Interfaith Insights b

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.

Interfaith Insights 1 Read More »

Original 87119bf7 5891 48e3 aa97 bf474e9b0ea3 PXL 20230420 192630444.MP

Demonstration Passover Seder

By Joseph Sikora, Secretary for Interreligious Dialogue

In April, Duncan MacLaren and myself attended the demonstration Passover Seder at the Glasgow Reform Synagogue in Newton Mearns.

Lead by Rabbi Pete Tobias, we were, along with a number of other guests representing various faith traditions and local civic society, taken through the rich symbolism and meaning of the Seder.

As a teacher of Religious Education for 30 years, I had often taught my students about the story of the Exodus and Passover but every day is a school day and I learned so much just from being with Jewish community and Rabbi Tobias.

The celebration of the Seder itself is based on one simple line from the Torah “And you shall tell your children on that day ‘This is what the Eternal One did for me when bringing me out of Egypt’”. In this short verse we find two of the most important elements of the Seder.

Firstly, that it is meant to be told to Jewish children by their parents so that they understand the importance of the that led to their ancestors being freed from slavery and secondly, that the struggle for freedom continues and that it is a responsibility for every generation of Jews.

With insight and humour Rabbi Tobias, ably assisted by members of the synagogue at the various tables, took us through the symbolism of the various food that are found on the Seder plate, the somewhat odd custom of leaning to the left to drink the cups of wine, and the various ‘tricks’ that are used to keep the children focused on the meaning of the celebration and the important messages that the Seder holds for the whole community.

A truly joyful occasion somewhat bizarrely rounded off with the singing of a song about the Matzah unleavened bread to the tune of Mama Mia. I didn’t see that one coming.

A grateful thanks to the community of the Glasgow Reform Synagogue for the invitation and a lovely evening.

The photograph above shows Rabbi Pete Tobias extreme right talking to some of the guests. Duncan can be seen at the rear centre of the photo and Joseph is to the left, back to the camera.

Demonstration Passover Seder Read More »

Jumpstory download20230522

Scottish faith leaders speak out against assisted suicide

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

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

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

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

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

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

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

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

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

Keenan-John-Bishop-1
Bishop John Keenan
Moderator-Designate-Rev-Dr-Iain-Greenshields
Rt Rev Iain Greenshields
Hamza-Khandwallah
Imam Shaykh Hamza Khandwalla

 

Scottish faith leaders speak out against assisted suicide Read More »

Logo EN International Day of Human Fraternity

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.

Sr. Isabel and B Brain
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.

International Human Fraternity Day Read More »

WhatsApp Image 2022 09 14 at 13.00.30 (1)

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

An Extraordinary Life Read More »

4499316 orig

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.

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 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.

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 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.

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 »

Mary

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

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.

button_click-here-to-listen-to-the-event

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 »

895e20cbf9cac5c3ddfb866a4eda2a22dd2000b9

Saving St Mungo’s Museum

by Sr Isabel Smyth SND

On 17th February Glasgow City Council announced its budget for the forthcoming year and plans for post-covid recovery. Included in that budget is the statement “ As well as confirming the funding to keep all local libraries open, it will also allocate more than £1 million to reopen community centres and public halls, and £650k to reopen the much-loved St Mungo’s Museum and Provand’s Lordship”  This feels like a victory for all those who campaigned tirelessly for the council to keep local libraries, museums and community centres open. Was this part of the budget the result of that campaigning, did Glasgow City Council listen to the voices of its citizens and realise how committed people were to their cultural and community centres, recognising the value they have in the ethos and development of a city.

St-Mungo_s-10-08-int_24_1464494251

I was involved in the campaign to save St Mungo’s Museum or Religious Life and Art so that it would keep its interfaith and multifaith focus. Glasgow Life had indicated that its plan was to enter into an agreement with Historic Environment Scotland who own Glasgow Cathedral to revamp the Cathedral precinct to attract more visitors to the historic centre of Glasgow. This revamp would include St Mungo’s Museum and could mean a change in its focus to link more clearly with the history of the Cathedral. This has not yet been resolved but it is surely in keeping with the Christian origins of Glasgow to show its growth as the multifaith city, committed to social and interfaith harmony, that it has become.

The idea of a Museum of Religious Life and Art was the brainchild of Mark O’Neill, at that time Senior Curator of History with Gl. Museums. From the outset it was developed with a socially driven purpose, expressed in the mission statement:

to explore the importance of religion in people’s everyday lives across the world and across time, aiming to promote mutual understanding and respect between people of different faiths and none.  

Mark and his team were convinced that if the museum was to live up to this vision stakeholders would have to be consulted and included in the museum’s development – even in the decision to call it The St Mungo Museum of Religious Life and Art. The stakeholders were the various faith communities in Glasgow as well as the Glasgow Sharing of Faiths, the first and, at that time, only interfaith group in Scotland.  All these groups were approached and involved – donating artefacts and giving suggestions about the layout.  Once opened the museum became a centre for interfaith celebrations and dialogues and because of the involvement of faith communities from its inception the Museum felt very much like a home from home. It did indeed become a much loved venue and the thought of it closing was like a bereavement and loss of what was considered a safe and neutral space to conduct what were sometimes difficult dialogues.    

_48104034_interior2_bbc_766 (1)

The Museum opened on 4th April 1993, one of only two Museums of Religion in Europe. Now there are more and many of those setting up similar museums came to Glasgow to learn from the St. Mungo experience. For these interfaith friends the thought of St Mungo’s closing or even changing its focus seemed incredible and many of them added their voices of protest to those of Glaswegians and the thousands of people who signed the petition instigated by Interfaith Glasgow. 

This is not the first time that there have been plans to close St Mungo’s Museum, nor the first time it has been saved. It’s as though Glasgow Council needs to be reminded from time to time of its significance and the important contribution it makes to good community relations. Hopefully that no matter what future developments there might be stakeholders from Glasgow’s diverse religious communities, interfaith organisations, and anti-sectarian organisations will be consulted.   

 

pan_shot_30

Saving St Mungo’s Museum Read More »

Golden Threads

Golden Threads

GOLDEN THREADS REAWAKENED

Weaving a Legacy

A group of amateur tapestry weavers in Edinburgh have together created this tapestry

 Background The tapestry uses golden threads collected by Hedwig Philip which had not seen the light of day for 70 years. Hedwig was a German Jew. She and her husband narrowly avoided the Holocaust. They left Berlin in 1941 and travelled to join family in Pennsylvania.

A skilled needlewoman, she collected golden threads and embroidered a Torah Mantle for the local synagogue. In 1951 she travelled with all her belongings to Britain to join her daughter in Newcastle. Hedwig died not long afterwards. Her box of golden threads remained unopened, passed down to her daughter and then to her granddaughter, Cathie Wright.

Golden Threads

Weaving the tapestry This group tapestry pays homage to Hedwig’s story, but the quantity and beauty of the threads, the heritage and the journey travelled, called for something more. The result is a modern, secular tapestry incorporating these historic golden threads. There are 16 panels, each one designed by the weaver, drawing on the themes of Jewish heritage, refugee travel and survival, conflict avoidance, building bridges and seeking a better world with hope for a brighter future.

As Cathie has said, ‘This is a community enterprise that takes the threads from one spiritual tradition to universal themes that celebrate life and survival’.

The tapestries are woven with contemporary materials (wools and cottons) supplementing the old golden threads. They are joined with an overlay of golden braid which also came from Hedwig’s box. The overall size of the composite tapestry is 30 inches square.

For more information please contact Project Leader Jackie Grant     jackieclairegrant@gmail.com

Photo © Geoff Gardner Photography

**********************

Supplementary information

A photo of Hedwig and the contents of her box not opened for 70 years

Hedwig

The Weavers and the Names of their Tapestries 

Anita Nolan

 Reconciliation

Sandra Carter

 Into the Light

Joan Mclellan

 Spiral

Sarah Clark

 Hedwig

Lindi McWilliam

 Breaking through Barriers

Judith Barton

 From the Ruins

Elspeth Hosie

 Journey’s End

Francesca McGrath

 From  the Darkness

Hilary Watkinson

Glimmer of Hope

Barbara Clarke

 Ode to Joy and Peace

Jackie Grant

 Tree of Life

Kirsteen Shaw

 Return to the Light

Irene McCombe

Trunk of New Beginnings

Serena Naismith

Linking Communities

Joan Houston

New Life Sycamore

Ann Smuga

Dove of Peace

Stitching and assembly of the composite tapestry by Sylvia Davidson

 Grateful thanks to Cathie Wright for giving us the threads and encouraging the project, and to professional tapestry artists Joanne Soroka and Jo McDonald for their invaluable advice and support.

Golden Threads Read More »

File

Lockdown and Interfaith Dialogue

By Bishop Brian McGee – Published originally in ‘The Coracle‘.

The pandemic has proved to be a difficult experience for everyone. The lockdown, whose purpose was to save life, inevitably also limited our experience of life. As people of Faith we too felt this keenly. For long stretches praying communally was impossible and when public worship resumed distance, brevity, no singing and masks were the rule. And yet we were delighted to be back!

Naturally, we wonder what the effects of the pandemic will be on Faith and religious observance. Yes, we hope that family prayer and personal reflection will have been rediscovered but what effect will ‘loosing the good habit’ of attending Mass hold for many people? Time will tell. However, the Lord is still with us and he remains our source of hope.

In the midst of the Covid-19 pandemic Pope Francis encouraged us by insisting that every crisis also offers opportunities. I have found myself wondering what opportunities have unfolded for Inter Faith Dialogue. I became the Bishop President of the Inter Religious Dialogue Committee not long before the virus struck. I only managed to attend a few events before lockdown began. Certainly online Meetings followed but these, although beneficial, were somewhat awkward as I am not technology minded but, more importantly, had never met the other Faith leaders in person. A certain frustration endured. What opportunities could possibly rise from this crisis?

During May 2020 Pope Francis had called for people of all Faiths to pray and fast for the end of the pandemic. Our Committee got together with Ahl-alBayt Scotland for a short time of prayer on Zoom. The invitation for prayer during this global crisis was certainly well received and the attendance was much higher than typical in-person Inter Faith gatherings. It was an uplifting experience but I presumed that would be the end of it.

Our Muslim friends would celebrate Eid ten days later. By then they had been fasting for thirty days. As we know, Muslims break their Ramadan fast each night at sunset in family groups and within friendship circles. Communal prayers may also be offered. The concept of being with others is integral.

Meanwhile, the Festival of Eid which closes Ramadan also involves great family and communal celebrating. Festive meals are enjoyed together. However, none of these communal celebrations could take place during lockdown. The isolation of lockdown would be felt very deeply by everyone. Even those living in families would still miss their wider family and friends.

What happened next was very beautiful. Many within Ahl-alBayt had felt genuine bonds of warmth and friendship with us as we turned to God for an end to the pandemic. Painfully aware of the isolation they were feeling at this special time of the year they asked if we would join them online! That they would ask us to share in their special day was a great privilege. Once again a healthy number of Catholics and Muslims joined together. Although I had not met of the participants it was still good to support others at that challenging time.

There followed very pointed criticism levelled at our committee for participating in the occasion. To be honest, even at the time, I did think that we rushed a little into the event and more thought and planning would have been beneficial beforehand. Nevertheless, the criticism, although more emotive than based on fact, did make us stop and think. Our committee consists of good, solid and enthusiastic people. We did not want to be doing anything wrong and causing anxiety for our fellow Catholics. We studied relevant parts of Vatican II, more recent Papal and Church documents as well as the example of the Popes. We shared the text with a previous President of the Pontifical Council for Interreligious Dialogue. We concluded that we had not done anything wrong but that more preparation should be used in the future. The Committee further discussed our findings and drew up a protocol so that we could participate in future events with confidence. The criticism pushed us to learn for the future and that was a good outcome.

What was more interesting that during Advent the Ahl-alBayt Society wanted to reciprocate our kindness. They knew that Christmas is a special festival for Christians which we celebrate in families and with friends. The restrictions, although lighter than in May, still prevented our usual gatherings. Our Muslim friends wanted to reach out to us. This time we invited two scholars – one Catholic and one Muslim – to share our respective understanding of the person of Jesus. Friendship, a genuine care for those of another Faith and sharing of beliefs. Surely this was true Inter Religious dialogue. After discussion we finished with a prayer composed by Pope Francis to be used by those who believe in One God.

Covid-19 has been so detrimental to human contact in so many ways. In Scotland it has opened new paths in Catholic- Ahl-alBayt dialogue. I wonder where it might lead next?

Bishop Brian McGee

Bishop of Argyll and the Isles

Lockdown and Interfaith Dialogue Read More »

Scroll to Top