Here's how Jesus Christ is depicted in Islam
VIDEO
http://www.msn.com/en-ca/video/news/her ... ailsignout[/b]
INTERFAITH ISSUES
After Texas mosque burned, Jews gave Muslims keys to synagogue
After the one mosque in the small town of Victoria, Texas mysteriously burned to the ground on Saturday, representatives of the single Jewish synagogue gave keys to the mosque founders so their community could have another place to pray.
“Jewish community members walked into my home and gave me a key to the synagogue,” mosque co-founder Shahid Hashmi told the New York Times.
More...
http://boingboing.net/2017/02/01/after- ... m=facebook
*******
Jews to form protective ‘rings of peace’ around GTA mosques
In February 2015, a group of young Muslims mobilized about 1,000 fellow residents of Oslo, Norway, to form a protective “ring of peace” around the city’s main synagogue. The show of support came soon after the HyperCacher grocery store was attacked in Paris and a Jewish security guard was killed outside a synagogue in Copenhagen.
Intended as a show of support, it also served as an inspiration to Rabbi Yael Splansky of the Holy Blossom Temple, who called on her fellow spiritual leaders to form rings of peace around mosques during Jumu’ah prayers on Friday, Feb. 3.
Hundreds of Jews, Christians and others are expected to surround seven Toronto-area mosques in a show of support in the aftermath of the Quebec City shooting that claimed six lives and wounded 19 others.
More...
http://www.cjnews.com/news/canada/jews- ... solidarity
After the one mosque in the small town of Victoria, Texas mysteriously burned to the ground on Saturday, representatives of the single Jewish synagogue gave keys to the mosque founders so their community could have another place to pray.
“Jewish community members walked into my home and gave me a key to the synagogue,” mosque co-founder Shahid Hashmi told the New York Times.
More...
http://boingboing.net/2017/02/01/after- ... m=facebook
*******
Jews to form protective ‘rings of peace’ around GTA mosques
In February 2015, a group of young Muslims mobilized about 1,000 fellow residents of Oslo, Norway, to form a protective “ring of peace” around the city’s main synagogue. The show of support came soon after the HyperCacher grocery store was attacked in Paris and a Jewish security guard was killed outside a synagogue in Copenhagen.
Intended as a show of support, it also served as an inspiration to Rabbi Yael Splansky of the Holy Blossom Temple, who called on her fellow spiritual leaders to form rings of peace around mosques during Jumu’ah prayers on Friday, Feb. 3.
Hundreds of Jews, Christians and others are expected to surround seven Toronto-area mosques in a show of support in the aftermath of the Quebec City shooting that claimed six lives and wounded 19 others.
More...
http://www.cjnews.com/news/canada/jews- ... solidarity
Understanding other religions is fundamental to citizenship | aeon
https://aeon.co/ideas/understanding-oth ... itizenship
Extract:
Becoming literate is a predicate of a stable and peaceful multicultural society. Countries throughout the world are seeing the emergence of a poison-breathing hydra that has never been taught to understand anything other than itself. The inevitable result of this has been the scapegoating, racism, tribalism and isolationism that have marked our recent politics. Increasing religious literacy will not necessarily lead to more agreement – indeed, it might even steel our convictions. But it will lead to being able to ‘disagree better’ (the aim of the Scriptural Reasoning movement) by tampering cheap stereotypes and petty caricatures.
In educational theory, religious literacy could be considered a ‘threshold concept’ for 21st-century citizenship.
https://aeon.co/ideas/understanding-oth ... itizenship
Extract:
Becoming literate is a predicate of a stable and peaceful multicultural society. Countries throughout the world are seeing the emergence of a poison-breathing hydra that has never been taught to understand anything other than itself. The inevitable result of this has been the scapegoating, racism, tribalism and isolationism that have marked our recent politics. Increasing religious literacy will not necessarily lead to more agreement – indeed, it might even steel our convictions. But it will lead to being able to ‘disagree better’ (the aim of the Scriptural Reasoning movement) by tampering cheap stereotypes and petty caricatures.
In educational theory, religious literacy could be considered a ‘threshold concept’ for 21st-century citizenship.
BOOK
Remember Who You Are
Who are you? Why are you here? What feeds you?
▶Let the wisdom of the Quran help you answer these questions
▶28 verses translated into simple, everyday English
▶Practical teachings to help you apply each verse in your daily life
▶Written from a personal, spiritual, and compassionate point of view
▶Drawn from 30 years of research into religion and spirituality
▶Invaluable to Muslims, Christians, Jews, and all who want to go deeper into their own faith
▶Release date: July 10, 2017
http://www.rahimsnow.com/book/remember-who-you-are/
Remember Who You Are
Who are you? Why are you here? What feeds you?
▶Let the wisdom of the Quran help you answer these questions
▶28 verses translated into simple, everyday English
▶Practical teachings to help you apply each verse in your daily life
▶Written from a personal, spiritual, and compassionate point of view
▶Drawn from 30 years of research into religion and spirituality
▶Invaluable to Muslims, Christians, Jews, and all who want to go deeper into their own faith
▶Release date: July 10, 2017
http://www.rahimsnow.com/book/remember-who-you-are/
Christology Symposium features Ismaili Muslim, Sunni, Traditional Christian & Progressive Christian Perspectives on Jesus Christ – Thursday Apr 6
The Christology Symposium is an academic forum that aims to showcase the diversity of Christologies within Christianity and Islam. The goal of the event is to show that Christianity and Islam are not monolithic communities and that each faith tradition contains within it diverse intellectual traditions.
Date/Time: Thursday, April 6, 6:30 PM
Location: McCombs School of Business, GSB 2.124
Host: Ismaili Gnosis – Austin Chapter (IGTX)
The Christology Symposium features presentations on Jesus from multiple Christian and Muslim perspectives followed by Q&A and a panel discussion. The following Christologies (theologies of Jesus Christ) will be presented:
1. Ancient Christologies
(Adeline Harrington, PhD Candidate in Religious Studies at UT Austin)
2. Sunni Muslim Christology
(Shakyh Mufti Mohamed Umer-Esmail, Imam at Nueces Mosque)
3. Progressive Christian Christology
(Rev. Dr. John Elford, Senior Pastor at University United Methodist Church)
4. Shia Ismaili Muslim Christology
(Khalil Andani, PhD Candidate in Islamic Studies at Harvard University) [link to my bio on IM]
https://www.facebook.com/events/1752021631776876/
The Christology Symposium is an academic forum that aims to showcase the diversity of Christologies within Christianity and Islam. The goal of the event is to show that Christianity and Islam are not monolithic communities and that each faith tradition contains within it diverse intellectual traditions.
Date/Time: Thursday, April 6, 6:30 PM
Location: McCombs School of Business, GSB 2.124
Host: Ismaili Gnosis – Austin Chapter (IGTX)
The Christology Symposium features presentations on Jesus from multiple Christian and Muslim perspectives followed by Q&A and a panel discussion. The following Christologies (theologies of Jesus Christ) will be presented:
1. Ancient Christologies
(Adeline Harrington, PhD Candidate in Religious Studies at UT Austin)
2. Sunni Muslim Christology
(Shakyh Mufti Mohamed Umer-Esmail, Imam at Nueces Mosque)
3. Progressive Christian Christology
(Rev. Dr. John Elford, Senior Pastor at University United Methodist Church)
4. Shia Ismaili Muslim Christology
(Khalil Andani, PhD Candidate in Islamic Studies at Harvard University) [link to my bio on IM]
https://www.facebook.com/events/1752021631776876/
Calgary Mayor Nenshi delivers sermon Easter Sunday
Sun, Apr 16: People around the world celebrated the holiest day on a Christian calendar Sunday. Churches throughout Calgary were packed with people celebrating the resurrection of Jesus Christ. But as Carolyn Kury de Castillo reports, at one local church, it was a mayor of Muslim faith who took to the pulpit to give an Easter message.
VIDEO
http://globalnews.ca/video/3382699/calg ... um=twitter
Sun, Apr 16: People around the world celebrated the holiest day on a Christian calendar Sunday. Churches throughout Calgary were packed with people celebrating the resurrection of Jesus Christ. But as Carolyn Kury de Castillo reports, at one local church, it was a mayor of Muslim faith who took to the pulpit to give an Easter message.
VIDEO
http://globalnews.ca/video/3382699/calg ... um=twitter
The pope visits Egypt
A visit by Pope Francis will not solve the problems plaguing Egypt’s Christians
“SHOW me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.” So said Manuel II Palaiologos, a Byzantine emperor, of Islam’s founder. Some six centuries later, in 2006, Pope Benedict XVI used the quotation in a speech about reason and religion. The Muslim world was not pleased.
Jorge Bergoglio, then a cardinal in Argentina, criticised Benedict’s comments. In 2013, when Father Bergoglio succeeded Pope Benedict, taking the name of Francis, he immediately called for more interfaith dialogue. Two weeks later, when the new pope washed the feet of prisoners in Rome, a Christian ritual, he included two Muslims. In 2014 he toured Jordan, Israel and Palestine, further mending the Vatican’s relations with Islam.
Pope Francis hopes to continue improving relations between Christians and Muslims when he visits Cairo on April 28th-29th, the first such trip since Pope John Paul II visited Egypt in 2000. He will meet Abdel Fattah al-Sisi, Egypt’s president, and Ahmed al-Tayeb, the grand imam of al-Azhar, the Muslim world’s oldest seat of learning. (Pope Francis has previously hosted both men at the Vatican.) But easing the plight of Egypt’s Christians, known as Copts, will require a much greater effort. The task of keeping them physically safe is beyond the pontiff’s powers.
More...
http://www.economist.com/news/middle-ea ... lydispatch
VIDEO
https://www.nytimes.com/video/world/mid ... d=45305309
At a conference hosted by Sheikh Ahmed al-Tayeb, the grand imam of a Cairo mosque, the pope stressed the importance of unity among Christians, Muslims and all religions.
Pope Francis, in Egypt, Delivers a Blunt Message on Violence and Religion
CAIRO — Pope Francis delivered his most blunt and powerful message to the Muslim world on Friday when he began a papal mission to Egypt by warning against wrapping violence and terror in the language of religion.
“As religious leaders, we are called, therefore, to unmask the violence that masquerades as purported sanctity,” the pope said at a peace conference organized by Al Azhar mosque and university, one of the most influential centers of Sunni Islamic learning. He added: “We have an obligation to denounce violations of human dignity and human rights, to expose attempts to justify every form of hatred in the name of religion, and to condemn these attempts as idolatrous caricatures of God.”
The papal visit came at a critical time for Egypt, a country caught up in intensifying terrorist attacks, particularly against Christians, and a deepening crackdown by an authoritarian government.
On Friday, Pope Francis seemed to put on different hats during the day’s three stops, reflecting his interreligious, ecumenical and political roles.
More...
https://www.nytimes.com/2017/04/28/worl ... d=45305309
A visit by Pope Francis will not solve the problems plaguing Egypt’s Christians
“SHOW me just what Muhammad brought that was new and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached.” So said Manuel II Palaiologos, a Byzantine emperor, of Islam’s founder. Some six centuries later, in 2006, Pope Benedict XVI used the quotation in a speech about reason and religion. The Muslim world was not pleased.
Jorge Bergoglio, then a cardinal in Argentina, criticised Benedict’s comments. In 2013, when Father Bergoglio succeeded Pope Benedict, taking the name of Francis, he immediately called for more interfaith dialogue. Two weeks later, when the new pope washed the feet of prisoners in Rome, a Christian ritual, he included two Muslims. In 2014 he toured Jordan, Israel and Palestine, further mending the Vatican’s relations with Islam.
Pope Francis hopes to continue improving relations between Christians and Muslims when he visits Cairo on April 28th-29th, the first such trip since Pope John Paul II visited Egypt in 2000. He will meet Abdel Fattah al-Sisi, Egypt’s president, and Ahmed al-Tayeb, the grand imam of al-Azhar, the Muslim world’s oldest seat of learning. (Pope Francis has previously hosted both men at the Vatican.) But easing the plight of Egypt’s Christians, known as Copts, will require a much greater effort. The task of keeping them physically safe is beyond the pontiff’s powers.
More...
http://www.economist.com/news/middle-ea ... lydispatch
VIDEO
https://www.nytimes.com/video/world/mid ... d=45305309
At a conference hosted by Sheikh Ahmed al-Tayeb, the grand imam of a Cairo mosque, the pope stressed the importance of unity among Christians, Muslims and all religions.
Pope Francis, in Egypt, Delivers a Blunt Message on Violence and Religion
CAIRO — Pope Francis delivered his most blunt and powerful message to the Muslim world on Friday when he began a papal mission to Egypt by warning against wrapping violence and terror in the language of religion.
“As religious leaders, we are called, therefore, to unmask the violence that masquerades as purported sanctity,” the pope said at a peace conference organized by Al Azhar mosque and university, one of the most influential centers of Sunni Islamic learning. He added: “We have an obligation to denounce violations of human dignity and human rights, to expose attempts to justify every form of hatred in the name of religion, and to condemn these attempts as idolatrous caricatures of God.”
The papal visit came at a critical time for Egypt, a country caught up in intensifying terrorist attacks, particularly against Christians, and a deepening crackdown by an authoritarian government.
On Friday, Pope Francis seemed to put on different hats during the day’s three stops, reflecting his interreligious, ecumenical and political roles.
More...
https://www.nytimes.com/2017/04/28/worl ... d=45305309
Why the Middle East’s Christians Are Under Attack
ISTANBUL — When Pope Francis visited Egypt last month, he called on the leaders of the Muslim world “to unmask the violence that masquerades as purported sanctity.” This was timely: Just a few weeks before, on Palm Sunday, Egypt’s Coptic Christian community had been viciously hit by suicide bombers enlisted by the so-called Islamic State. That bloody episode was just one of many instances of violence and harassment that Middle Eastern Christians have faced recently. The latest came on Friday, when gunmen attacked a convoy of Copts in Upper Egypt, leaving at least 26 people dead.
The wave of persecution is so severe that some fear it may bring about the end of Christianity in the region where it was born two millenniums ago.
Why is this taking place? And what is to be done?
Some in the West are inclined to see the problem as “Islam’s War on Christianity.” For them, a militant faith is trying to eradicate its peaceful rival, and the best response is to fight back.
The reality is much more complex. First of all, while such atrocities come from extreme groups like the Islamic State, most other Muslims — from ordinary people to mainstream religious authorities — condemn them. Some Muslims even actively try to defend Christians, like the female police officers who lost their lives during the Palm Sunday attacks, and the men and women who rushed to mosques to donate blood for the injured. Clearly, what threatens Christians is not Islam but a strain of extremism within it.
More..
https://www.nytimes.com/2017/05/26/opin ... inion&_r=0
ISTANBUL — When Pope Francis visited Egypt last month, he called on the leaders of the Muslim world “to unmask the violence that masquerades as purported sanctity.” This was timely: Just a few weeks before, on Palm Sunday, Egypt’s Coptic Christian community had been viciously hit by suicide bombers enlisted by the so-called Islamic State. That bloody episode was just one of many instances of violence and harassment that Middle Eastern Christians have faced recently. The latest came on Friday, when gunmen attacked a convoy of Copts in Upper Egypt, leaving at least 26 people dead.
The wave of persecution is so severe that some fear it may bring about the end of Christianity in the region where it was born two millenniums ago.
Why is this taking place? And what is to be done?
Some in the West are inclined to see the problem as “Islam’s War on Christianity.” For them, a militant faith is trying to eradicate its peaceful rival, and the best response is to fight back.
The reality is much more complex. First of all, while such atrocities come from extreme groups like the Islamic State, most other Muslims — from ordinary people to mainstream religious authorities — condemn them. Some Muslims even actively try to defend Christians, like the female police officers who lost their lives during the Palm Sunday attacks, and the men and women who rushed to mosques to donate blood for the injured. Clearly, what threatens Christians is not Islam but a strain of extremism within it.
More..
https://www.nytimes.com/2017/05/26/opin ... inion&_r=0
Studies in contrast
Abraham's story shows the similarities and the differences between faiths
A tale of sacrifice is an awkward example of commonality between believers in one God
A WEEK ago, Theresa May issued a message to her Muslim fellow citizens, which might have come from a standard, if optimistic, primer on comparative religion. The British prime minister assured followers of Islam of her “warmest wishes” on the occasion of Eid al-Adha, a festival which commemorates the readiness of Abraham or Ibrahim to offer up his son in obedience to God.
She noted that this was a “special time” during which “British Muslims will gather together with family, friends and neighbours to pray, exchange gifts and share meals”, as well as “extending a hand of friendship and compassion to those less fortunate than themselves”.
For many adherents of Islam, the holiday involves ritually slaughtering a sheep and sharing the meat or the monetary proceeds with poorer folk.
Mrs May, a Christian cleric’s daughter, offered particular congratulations to those who had made their commemoration as part of the haj, or pilgrimage to Mecca. This involves ritually throwing pebbles at three walls, just east of the holy city, so as to recall Ibrahim being tempted by the devil (to disobey the command of God) and his subsequent victory over temptation.
Then Mrs May delivered her most soothing line. “The festival’s commemoration of Abraham’s willingness to sacrifice for his faith is a reminder of the shared roots of the world’s great Abrahamic faiths.”
In some ways, that is perfectly true. The story has always loomed large in the spiritual consciousness of Christians, Muslims and Jews. It is told in the 22nd chapter of Genesis, part of the Hebrew Scriptures which are read by both Christians and Jews. But there are at least two awkward things. Significant differences exist in the way the three faiths tell and interpret the story. And whichever way you read the narrative, it can be a difficult one for the 21st-century mind. On the face of things, it describes the actions of a revered figure who on the principle of “following orders” is prepared to commit infanticide.
The story as told in Genesis is certainly a gripping one that has fired the imagination of many a religious artist. God tests Abraham by instructing him to “take your son, your only son, whom you love” to a certain mountain; there the precious Isaac must be slain and incinerated as a “burnt offering” to the Creator. On the journey, the boy wonders about the purpose of all the kindling wood. He is mysteriously told that “God will provide” a lamb to be sacrificed. Then the lad finds himself tied to the wood. His father raises his knife, and only at that moment does an angel tell the patriarch that he can slaughter a ram instead.
In the Koranic version, the near-victim is not named, but the Islamic tradition generally holds that it was not Isaac but Ismail, Ibrahim’s son by the maidservant Hagar. Muslim commentaries on the story often stress that Ismail as well as his father clearly consented to the act of sacrifice; it was not an unpleasant surprise for anybody. These interpreters also emphasise that it was never conceivable that God would want Ibrahim’s son to be killed. Indeed part of the story’s point is to denounce the whole idea of (involuntary) human sacrifice.
Early Christian commentators invariably see the story as a foreshadowing of the death and self-sacrifice of Jesus. This is seen as an act of disinterested service to humanity by both God the Father (who offered up his offspring) and God the Son (who offered his own life). Abraham’s kindling wood is seen as hinting at the wooden cross on which Jesus would die. It is an important aspect of the Christian story that Jesus could have avoided being crucified, but nonetheless freely chose to undergo death so as to break death’s power. In the Genesis narrative, Isaac does not seem to have had much say in his fate.
Many Jewish commentators, like Muslim ones, have seen the story as a tirade against human sacrifice, which had been a feature of many pre-Abrahamic religions. Some Jewish interpreters see the most important words in the story as Abraham’s response to God—“here I am” or in Hebrew “hineni”—an expression which is held up as a model of obedient and attentive listening. In the Jewish tradition the story is known as the Binding of Isaac. To the Jewish ear, Christian readings of the story sound a bit obsessed with the idea of sacrifice.
At an inter-religious gathering in the Northern Irish port of Rostrevor this week, distinguished representatives of all three faiths took turns to explain the distinctiveness of their own tradition’s understanding of the story. They were briefly non-plussed when when a learned Hindu reacted by telling his Abrahamic friends: “I find you all very similar, and equally hard to understand.”
But here is some good news for Mrs May. If she is looking for examples of Abrahamic commonality, she might care to consider this. Today is the date in the Christian calendar when many of the faithful celebrate the birth of the Virgin Mary, an event which is described as a joyful surprise to her elderly, hitherto childless parents. An early Christian text names the parents as Ioachim and Anna. The Koran has a similar account, but it names Mary’s father as Imran. A Muslim tradition adds that the virgin’s mother was called Hannah. That sounds like a much happier narrative to focus on.
https://www.economist.com/blogs/erasmus ... lydispatch
Abraham's story shows the similarities and the differences between faiths
A tale of sacrifice is an awkward example of commonality between believers in one God
A WEEK ago, Theresa May issued a message to her Muslim fellow citizens, which might have come from a standard, if optimistic, primer on comparative religion. The British prime minister assured followers of Islam of her “warmest wishes” on the occasion of Eid al-Adha, a festival which commemorates the readiness of Abraham or Ibrahim to offer up his son in obedience to God.
She noted that this was a “special time” during which “British Muslims will gather together with family, friends and neighbours to pray, exchange gifts and share meals”, as well as “extending a hand of friendship and compassion to those less fortunate than themselves”.
For many adherents of Islam, the holiday involves ritually slaughtering a sheep and sharing the meat or the monetary proceeds with poorer folk.
Mrs May, a Christian cleric’s daughter, offered particular congratulations to those who had made their commemoration as part of the haj, or pilgrimage to Mecca. This involves ritually throwing pebbles at three walls, just east of the holy city, so as to recall Ibrahim being tempted by the devil (to disobey the command of God) and his subsequent victory over temptation.
Then Mrs May delivered her most soothing line. “The festival’s commemoration of Abraham’s willingness to sacrifice for his faith is a reminder of the shared roots of the world’s great Abrahamic faiths.”
In some ways, that is perfectly true. The story has always loomed large in the spiritual consciousness of Christians, Muslims and Jews. It is told in the 22nd chapter of Genesis, part of the Hebrew Scriptures which are read by both Christians and Jews. But there are at least two awkward things. Significant differences exist in the way the three faiths tell and interpret the story. And whichever way you read the narrative, it can be a difficult one for the 21st-century mind. On the face of things, it describes the actions of a revered figure who on the principle of “following orders” is prepared to commit infanticide.
The story as told in Genesis is certainly a gripping one that has fired the imagination of many a religious artist. God tests Abraham by instructing him to “take your son, your only son, whom you love” to a certain mountain; there the precious Isaac must be slain and incinerated as a “burnt offering” to the Creator. On the journey, the boy wonders about the purpose of all the kindling wood. He is mysteriously told that “God will provide” a lamb to be sacrificed. Then the lad finds himself tied to the wood. His father raises his knife, and only at that moment does an angel tell the patriarch that he can slaughter a ram instead.
In the Koranic version, the near-victim is not named, but the Islamic tradition generally holds that it was not Isaac but Ismail, Ibrahim’s son by the maidservant Hagar. Muslim commentaries on the story often stress that Ismail as well as his father clearly consented to the act of sacrifice; it was not an unpleasant surprise for anybody. These interpreters also emphasise that it was never conceivable that God would want Ibrahim’s son to be killed. Indeed part of the story’s point is to denounce the whole idea of (involuntary) human sacrifice.
Early Christian commentators invariably see the story as a foreshadowing of the death and self-sacrifice of Jesus. This is seen as an act of disinterested service to humanity by both God the Father (who offered up his offspring) and God the Son (who offered his own life). Abraham’s kindling wood is seen as hinting at the wooden cross on which Jesus would die. It is an important aspect of the Christian story that Jesus could have avoided being crucified, but nonetheless freely chose to undergo death so as to break death’s power. In the Genesis narrative, Isaac does not seem to have had much say in his fate.
Many Jewish commentators, like Muslim ones, have seen the story as a tirade against human sacrifice, which had been a feature of many pre-Abrahamic religions. Some Jewish interpreters see the most important words in the story as Abraham’s response to God—“here I am” or in Hebrew “hineni”—an expression which is held up as a model of obedient and attentive listening. In the Jewish tradition the story is known as the Binding of Isaac. To the Jewish ear, Christian readings of the story sound a bit obsessed with the idea of sacrifice.
At an inter-religious gathering in the Northern Irish port of Rostrevor this week, distinguished representatives of all three faiths took turns to explain the distinctiveness of their own tradition’s understanding of the story. They were briefly non-plussed when when a learned Hindu reacted by telling his Abrahamic friends: “I find you all very similar, and equally hard to understand.”
But here is some good news for Mrs May. If she is looking for examples of Abrahamic commonality, she might care to consider this. Today is the date in the Christian calendar when many of the faithful celebrate the birth of the Virgin Mary, an event which is described as a joyful surprise to her elderly, hitherto childless parents. An early Christian text names the parents as Ioachim and Anna. The Koran has a similar account, but it names Mary’s father as Imran. A Muslim tradition adds that the virgin’s mother was called Hannah. That sounds like a much happier narrative to focus on.
https://www.economist.com/blogs/erasmus ... lydispatch
Why Jerusalem is important to three major religions, and other questions answered
Jerusalem has for decades been a flashpoint for global tensions as the nexus of three of the world's oldest religions, Judaism, Christianity and Islam. Here are some frequently asked questions about the ancient city.
What does the Bible say about Jerusalem?
For Christians, Jesus, their messiah, died in Jerusalem and came back to life there. They trace his genealogy back to King David, who established the monarchy in Jerusalem and whose descendants, according to the Hebrew Bible, will include the messiah.
Jerusalem is one of the main pilgrimage destinations for millions of Christians who visit the empty tomb of Jesus to pray at the site.
More: Jerusalem has history of many conquests, surrenders
More: Trump recognizes Jerusalem as Israel’s capital: ‘Old challenges require new approaches'
Why is Jerusalem important to three major religions?
Known in Hebrew as Yerushalayim and in Arabic as al-Quds, it is one of the oldest cities in the world.
The religious importance of this city dates to the days of the Old Testament and 1050 B.C. when Israel's King David conquered Jerusalem. His son, Solomon, expanded on the construction David began, raising the Temple on the Mount that would later be finished by Herod. A remnant of a massive, western retaining wall for the temple ruins is now the Wailing Wall or Western Wall of Jewish prayer and pilgrimage.
Close by is the Muslim Dome of the Rock from where Mohammed ascended, and the Al-Aqsa Mosque, one of Islam's holiest sites. Christians travel to Jerusalem to follow the path Jesus walked before the crucifixion and visit the Christian Church of the Holy Sepulchre built by Crusaders in the 12th century over the site of Christ's tomb.
Who owns the city?
Israel claims all of Jerusalem as its capital, while the Palestinians claim the city’s eastern sector, captured by Israel in the 1967 Mideast war, as the capital of a future independent state. These rival claims lie at the heart of the decades-long Israeli-Palestinian conflict.
While Israel controls the city and its government is based there, its annexation of east Jerusalem is not internationally recognized. The international community overwhelmingly says the final status of Jerusalem should be resolved through negotiations.
https://www.msn.com/en-ca/news/world/wh ... ailsignout
Jerusalem has for decades been a flashpoint for global tensions as the nexus of three of the world's oldest religions, Judaism, Christianity and Islam. Here are some frequently asked questions about the ancient city.
What does the Bible say about Jerusalem?
For Christians, Jesus, their messiah, died in Jerusalem and came back to life there. They trace his genealogy back to King David, who established the monarchy in Jerusalem and whose descendants, according to the Hebrew Bible, will include the messiah.
Jerusalem is one of the main pilgrimage destinations for millions of Christians who visit the empty tomb of Jesus to pray at the site.
More: Jerusalem has history of many conquests, surrenders
More: Trump recognizes Jerusalem as Israel’s capital: ‘Old challenges require new approaches'
Why is Jerusalem important to three major religions?
Known in Hebrew as Yerushalayim and in Arabic as al-Quds, it is one of the oldest cities in the world.
The religious importance of this city dates to the days of the Old Testament and 1050 B.C. when Israel's King David conquered Jerusalem. His son, Solomon, expanded on the construction David began, raising the Temple on the Mount that would later be finished by Herod. A remnant of a massive, western retaining wall for the temple ruins is now the Wailing Wall or Western Wall of Jewish prayer and pilgrimage.
Close by is the Muslim Dome of the Rock from where Mohammed ascended, and the Al-Aqsa Mosque, one of Islam's holiest sites. Christians travel to Jerusalem to follow the path Jesus walked before the crucifixion and visit the Christian Church of the Holy Sepulchre built by Crusaders in the 12th century over the site of Christ's tomb.
Who owns the city?
Israel claims all of Jerusalem as its capital, while the Palestinians claim the city’s eastern sector, captured by Israel in the 1967 Mideast war, as the capital of a future independent state. These rival claims lie at the heart of the decades-long Israeli-Palestinian conflict.
While Israel controls the city and its government is based there, its annexation of east Jerusalem is not internationally recognized. The international community overwhelmingly says the final status of Jerusalem should be resolved through negotiations.
https://www.msn.com/en-ca/news/world/wh ... ailsignout
Islam's Jesus Paperback – April 15, 2015
by Zeki Saritoprak (Author)
“Accessible and readable. Spotlights an important theological theme in a way that both illuminates its internal development in Islamic thought and presents it as a helpful basis for interreligious discussion. The topic is very much in need of teaching and discussion and is a fine example of ‘common ground.’”—John Renard, author of Islam and Christianity
“Contains valuable and fascinating material about how classical Muslim theologians treated various aspects of Jesus and, in particular, the role of Jesus in Islamic eschatology. Saritoprak brings new insights from contemporary Turkish thinkers to bear on the issues raised by the Jesus figure in Islamic narratives about the Last Days.”—Marcia Hermansen, author of Shah Wali Allah’s Treatises on Islamic Law
“A refreshingly easy read that makes a complex world of theology and interfaith relations accessible and enjoyable for readers of all backgrounds.”—Jonathan Brown, author of Hadith: Muhammad’s Legacy in the Medieval and Modern World
Few people realize that Jesus was a prominent messenger of God in Islam and that Muslims believe in the return of Jesus. Even among Muslims, it is not well known that there are diverse interpretations of references to Jesus in the Qur’an and the Hadith. Aiming to remedy this, Islam’s Jesus takes a bold yet candid look at the highly charged topic of Jesus’s place in Islam, exploring some of the religion’s least understood aspects.
Examining multiple intellectual traditions, Zeki Saritoprak makes clear the reality of pluralism in the history of Islamic religious scholarship. Actively engaged in efforts to promote interfaith dialogue and harmony, Saritoprak thoughtfully argues that the shared belief in Jesus presents an excellent opportunity for understanding between Muslims and Christians. Together, they constitute more than half of the world’s population, and such understanding may be a foundation for peace.
https://www.amazon.com/Islams-Jesus-Zek ... 0813061784
*****
Exclusive Interview with Eboo Patel on Interfaith Leadership & Pluralism for OnFaith
Recently, Sahil Badruddin, an interview host for OnFaith, sat down with Dr. Eboo Patel –– Founder & Executive Director of the Interfaith Youth Core (IFYC) and a previous member of President Barack .
More...
https://www.onfaith.co/text/exclusive-i ... or-onfaith
*****
‘The Sultan and the Saint’ revives 800-year-old interfaith exchange
Excerpt:
Why tell this 800-year-old story now? Kronemer believes many of the circumstances that made the mass slaughter of the Crusades possible are in play again between East and West, especially the dehumanizing of one’s enemies and rhetoric that “otherizes” those who are considered different because of religion or race.
“When people begin otherizing that bleeds out into” other areas, such as politics, Kronemer said. “I think that is a period I think we are in right now. We are hoping that the film raises that and provides a model through these two individuals to how you can overcome that.”
More...
http://religionnews.com/2017/12/21/the- ... -exchange/
by Zeki Saritoprak (Author)
“Accessible and readable. Spotlights an important theological theme in a way that both illuminates its internal development in Islamic thought and presents it as a helpful basis for interreligious discussion. The topic is very much in need of teaching and discussion and is a fine example of ‘common ground.’”—John Renard, author of Islam and Christianity
“Contains valuable and fascinating material about how classical Muslim theologians treated various aspects of Jesus and, in particular, the role of Jesus in Islamic eschatology. Saritoprak brings new insights from contemporary Turkish thinkers to bear on the issues raised by the Jesus figure in Islamic narratives about the Last Days.”—Marcia Hermansen, author of Shah Wali Allah’s Treatises on Islamic Law
“A refreshingly easy read that makes a complex world of theology and interfaith relations accessible and enjoyable for readers of all backgrounds.”—Jonathan Brown, author of Hadith: Muhammad’s Legacy in the Medieval and Modern World
Few people realize that Jesus was a prominent messenger of God in Islam and that Muslims believe in the return of Jesus. Even among Muslims, it is not well known that there are diverse interpretations of references to Jesus in the Qur’an and the Hadith. Aiming to remedy this, Islam’s Jesus takes a bold yet candid look at the highly charged topic of Jesus’s place in Islam, exploring some of the religion’s least understood aspects.
Examining multiple intellectual traditions, Zeki Saritoprak makes clear the reality of pluralism in the history of Islamic religious scholarship. Actively engaged in efforts to promote interfaith dialogue and harmony, Saritoprak thoughtfully argues that the shared belief in Jesus presents an excellent opportunity for understanding between Muslims and Christians. Together, they constitute more than half of the world’s population, and such understanding may be a foundation for peace.
https://www.amazon.com/Islams-Jesus-Zek ... 0813061784
*****
Exclusive Interview with Eboo Patel on Interfaith Leadership & Pluralism for OnFaith
Recently, Sahil Badruddin, an interview host for OnFaith, sat down with Dr. Eboo Patel –– Founder & Executive Director of the Interfaith Youth Core (IFYC) and a previous member of President Barack .
More...
https://www.onfaith.co/text/exclusive-i ... or-onfaith
*****
‘The Sultan and the Saint’ revives 800-year-old interfaith exchange
Excerpt:
Why tell this 800-year-old story now? Kronemer believes many of the circumstances that made the mass slaughter of the Crusades possible are in play again between East and West, especially the dehumanizing of one’s enemies and rhetoric that “otherizes” those who are considered different because of religion or race.
“When people begin otherizing that bleeds out into” other areas, such as politics, Kronemer said. “I think that is a period I think we are in right now. We are hoping that the film raises that and provides a model through these two individuals to how you can overcome that.”
More...
http://religionnews.com/2017/12/21/the- ... -exchange/
The importance of rethinking religious education
To improve religious awareness in England, religions may have to let go of education
NOT enough people want to teach the subject, and there are plenty of pupils, tax-payers and even head teachers who are highly sceptical about its benefits. And yet there are good grounds for saying that knowledge of this sort is more vital than ever for the health and normal functioning of society. With only slight exaggeration, that odd bundle of statements describes the state of religious education in England.
In recent days, several news stories have highlighted this paradox. A professional body revealed that in the current academic year, less than two-thirds of the places (405 out of 643) in a training programme for religion teachers in England have been taken up. Weak supply is meeting weak demand, it would seem. Religion came near the bottom in a survey by YouGov, an independent pollster, that asked people which subjects deserved a big role in secondary education. More than half considered religion either “not very important” or “not at all important” as an item on the curriculum, whereas only 12% deemed it “very important”. By comparison, some 60% of respondents regarded courses in citizenship as either very or quite important, and 85% took the same view of teaching about sex and relationships.
More...
https://www.economist.com/blogs/erasmus ... lydispatch
To improve religious awareness in England, religions may have to let go of education
NOT enough people want to teach the subject, and there are plenty of pupils, tax-payers and even head teachers who are highly sceptical about its benefits. And yet there are good grounds for saying that knowledge of this sort is more vital than ever for the health and normal functioning of society. With only slight exaggeration, that odd bundle of statements describes the state of religious education in England.
In recent days, several news stories have highlighted this paradox. A professional body revealed that in the current academic year, less than two-thirds of the places (405 out of 643) in a training programme for religion teachers in England have been taken up. Weak supply is meeting weak demand, it would seem. Religion came near the bottom in a survey by YouGov, an independent pollster, that asked people which subjects deserved a big role in secondary education. More than half considered religion either “not very important” or “not at all important” as an item on the curriculum, whereas only 12% deemed it “very important”. By comparison, some 60% of respondents regarded courses in citizenship as either very or quite important, and 85% took the same view of teaching about sex and relationships.
More...
https://www.economist.com/blogs/erasmus ... lydispatch
Interfaith Conference at the University of Pennsylvania – Co-Chaired by Aziz Nathoo, Interfaith Speaker & Peace Activist
HEALING THE SOUL OF THE NATION INTERFAITH CONFERENCE: Interfaith Conference held at the University of Pennsylvania – Co-Chaired by Aziz Nathoo, Interfaith Speaker & Peace Activist. Saturday, April 14th 2018
FEATURED GUEST SPEAKER: SAHIL BADRUDDIN ON RELIGION, TECHNOLOGY, AND SOCIAL MEDIA
An important Interfaith Conference was held at the University of Pennsylvania and hosted by the Chaplain of the University of Pennsylvania, Dr. Charles Howard on Saturday April 14, 2018. The Conference was co-chaired by three organizations:
1.United Mercy Mobilization Alliance (UMMA) Charities, whose founder and president is Aziz Nathoo, a Philadelphia-based Ismaili Interfaith speaker and Peace activist
2.The Dialogue Institute, through the Founder, Dr. Leonard Swidler, which is based out of Temple University
3.Bringing Respect In Community (BRIC), a Philadelphia-based Interfaith organization invested in fostering respectful dialogue
These organizations, in their unique and collective capacities, seek to advance intrareligious, inter-religious and intercultural dialogue and tolerance and bridge the deep divide of misunderstanding and discord among American faith groups.
This Conference is the second in a series of national interfaith conferences to be held across the country that seeks to address a deepening of political differences among various groups in the United States which has been associated with feelings of psychological and spiritual unease, amounting to what some observers have termed a “spiritual sickness” – a crisis of the soul of the nation. As the spiritual malaise has intensified recently, religious clergy and Civil Society leaders have struggled to understand it and respond with solutions to address it. The Conference series seeks to provide a forum for religious leaders and activists to share their collective wisdom and on ways to address the debilitating effect of the national spiritual sickness.
Interfaith Conference held at the University of Pennsylvania - Co-Chaired by Aziz Nathoo, Interfaith Speaker & Peace ActivistAmong the presenters, Sahil Badruddin — Project Manager for The Institute for Social Policy and Understanding’s Research Department (Washington, D.C.) — was invited to speak on Religion, Technology, and Social Media. He has interviewed scholars, leaders, and educators for their insights on Religion, Media, Technology, Echo Chambers, Social Media and other relevant contemporary issues. Some of his recent guests include Eboo Patel, Wajahat Ali, Dalia Mogahed, and Reza Aslan.
Sahil started by explaining that humans are born with an innate and evolutionary religious impulse and for most of human history, the expression of this instinct took form largely in communities bounded by geographic borders (tribe, city, country, etc.). However, because of the rise of globalization, advancement in technology, and advent of the internet, the definition of a community has expanded. Since religion is constantly evolving, technology and social media has changed the way in which we communicate the religious impulse. While this change can be partially beneficial in helping people connect across borders, Sahil cautioned about the dangers of echo-chambers and filter bubbles while also suggesting a few solutions. The talk, followed by a Q/A, was very well received and was noted to be one of the highlights of the conference.
Aziz Nathoo, during the conference, elaborated on the under-appreciated use of humor in dialogue, especially when speaking in a hostile environment or at a place of worship where Islam is not perceived in a positive light. He shared examples of his speeches and panel speaking experience where he was able to navigate hostile and offensive charges by injecting humor in his response, thus turning an adversarial situation into one where both he and the audience were laughing at the same joke, unconsciously bridging the difference between them. Aziz shaped his narrative with the introduction of Sura al-Hujurat (49:13) where Allah says “O mankind, Indeed we have created you from male and female and made you peoples and tribes that you may know one another” which highlights the necessity of getting to know, that is to dialogue, as an integral foundational message of Islam. Indeed, Islam was a challenge to jahiliyya, the age of ignorance, with a focus on spreading knowledge. He proudly quoted Hazar Imam on his refutation of the “Clash of Civilization” by referring to it as the “Clash of Ignorance” and how it is our collective duty as individuals, members of the Ummah and global citizens to focus on reducing the chasm of ignorance by spreading knowledge. He touched upon our Imam’s guidance that Knowledge is multiplied when shared, instead of being divided.
Aziz has been conducting dialogue for about 20 years, speaking at various houses of worship, universities, civic organizations and working with the United Nations on The Culture of Peace, and the Refugee crisis. He provides shelter to refugees at his home and works on resettling them. Aziz’s non-profit UMMA Charities, is focused on fostering dialogue and helping alleviate poverty by mobilizing philanthropic instincts in members of civil society to help those who are disenfranchised. His other charitable endeavour is Peanut Against Poverty, which provides employment to immigrant women and help them gain the dignity of having their own income. He ended by imploring the participants to worship “Not the mighty but the Almighty.”
The inaugural Interfaith Conference was launched at the School of Conflict Analysis & Resolution (S_CAR) at George Mason University on December 13, 2017 and chaired by Dr. Richard Rubenstein of S-CAR, who shared with Aziz his personal friendship with Mawlana Hazar Imam while they were both attending Harvard University. Mr. Nathoo spoke about the need to respond to darkness with not more darkness, but to shine a light of love, knowledge and compassion, focusing on the mandate and contributions of the AKF & AKDN in making the world a better place, in accordance with the ethical principles of Islam.
image5.jpg
The next Interfaith Conference is being planned for Atlanta in the Fall and hopes to include more speakers from the Ismaili community.
https://ismailimail.wordpress.com/2018/ ... -activist/
HEALING THE SOUL OF THE NATION INTERFAITH CONFERENCE: Interfaith Conference held at the University of Pennsylvania – Co-Chaired by Aziz Nathoo, Interfaith Speaker & Peace Activist. Saturday, April 14th 2018
FEATURED GUEST SPEAKER: SAHIL BADRUDDIN ON RELIGION, TECHNOLOGY, AND SOCIAL MEDIA
An important Interfaith Conference was held at the University of Pennsylvania and hosted by the Chaplain of the University of Pennsylvania, Dr. Charles Howard on Saturday April 14, 2018. The Conference was co-chaired by three organizations:
1.United Mercy Mobilization Alliance (UMMA) Charities, whose founder and president is Aziz Nathoo, a Philadelphia-based Ismaili Interfaith speaker and Peace activist
2.The Dialogue Institute, through the Founder, Dr. Leonard Swidler, which is based out of Temple University
3.Bringing Respect In Community (BRIC), a Philadelphia-based Interfaith organization invested in fostering respectful dialogue
These organizations, in their unique and collective capacities, seek to advance intrareligious, inter-religious and intercultural dialogue and tolerance and bridge the deep divide of misunderstanding and discord among American faith groups.
This Conference is the second in a series of national interfaith conferences to be held across the country that seeks to address a deepening of political differences among various groups in the United States which has been associated with feelings of psychological and spiritual unease, amounting to what some observers have termed a “spiritual sickness” – a crisis of the soul of the nation. As the spiritual malaise has intensified recently, religious clergy and Civil Society leaders have struggled to understand it and respond with solutions to address it. The Conference series seeks to provide a forum for religious leaders and activists to share their collective wisdom and on ways to address the debilitating effect of the national spiritual sickness.
Interfaith Conference held at the University of Pennsylvania - Co-Chaired by Aziz Nathoo, Interfaith Speaker & Peace ActivistAmong the presenters, Sahil Badruddin — Project Manager for The Institute for Social Policy and Understanding’s Research Department (Washington, D.C.) — was invited to speak on Religion, Technology, and Social Media. He has interviewed scholars, leaders, and educators for their insights on Religion, Media, Technology, Echo Chambers, Social Media and other relevant contemporary issues. Some of his recent guests include Eboo Patel, Wajahat Ali, Dalia Mogahed, and Reza Aslan.
Sahil started by explaining that humans are born with an innate and evolutionary religious impulse and for most of human history, the expression of this instinct took form largely in communities bounded by geographic borders (tribe, city, country, etc.). However, because of the rise of globalization, advancement in technology, and advent of the internet, the definition of a community has expanded. Since religion is constantly evolving, technology and social media has changed the way in which we communicate the religious impulse. While this change can be partially beneficial in helping people connect across borders, Sahil cautioned about the dangers of echo-chambers and filter bubbles while also suggesting a few solutions. The talk, followed by a Q/A, was very well received and was noted to be one of the highlights of the conference.
Aziz Nathoo, during the conference, elaborated on the under-appreciated use of humor in dialogue, especially when speaking in a hostile environment or at a place of worship where Islam is not perceived in a positive light. He shared examples of his speeches and panel speaking experience where he was able to navigate hostile and offensive charges by injecting humor in his response, thus turning an adversarial situation into one where both he and the audience were laughing at the same joke, unconsciously bridging the difference between them. Aziz shaped his narrative with the introduction of Sura al-Hujurat (49:13) where Allah says “O mankind, Indeed we have created you from male and female and made you peoples and tribes that you may know one another” which highlights the necessity of getting to know, that is to dialogue, as an integral foundational message of Islam. Indeed, Islam was a challenge to jahiliyya, the age of ignorance, with a focus on spreading knowledge. He proudly quoted Hazar Imam on his refutation of the “Clash of Civilization” by referring to it as the “Clash of Ignorance” and how it is our collective duty as individuals, members of the Ummah and global citizens to focus on reducing the chasm of ignorance by spreading knowledge. He touched upon our Imam’s guidance that Knowledge is multiplied when shared, instead of being divided.
Aziz has been conducting dialogue for about 20 years, speaking at various houses of worship, universities, civic organizations and working with the United Nations on The Culture of Peace, and the Refugee crisis. He provides shelter to refugees at his home and works on resettling them. Aziz’s non-profit UMMA Charities, is focused on fostering dialogue and helping alleviate poverty by mobilizing philanthropic instincts in members of civil society to help those who are disenfranchised. His other charitable endeavour is Peanut Against Poverty, which provides employment to immigrant women and help them gain the dignity of having their own income. He ended by imploring the participants to worship “Not the mighty but the Almighty.”
The inaugural Interfaith Conference was launched at the School of Conflict Analysis & Resolution (S_CAR) at George Mason University on December 13, 2017 and chaired by Dr. Richard Rubenstein of S-CAR, who shared with Aziz his personal friendship with Mawlana Hazar Imam while they were both attending Harvard University. Mr. Nathoo spoke about the need to respond to darkness with not more darkness, but to shine a light of love, knowledge and compassion, focusing on the mandate and contributions of the AKF & AKDN in making the world a better place, in accordance with the ethical principles of Islam.
image5.jpg
The next Interfaith Conference is being planned for Atlanta in the Fall and hopes to include more speakers from the Ismaili community.
https://ismailimail.wordpress.com/2018/ ... -activist/
Crossing Divides: Hindus and Sikhs help build a mosque in India
India's religious groups have so often clashed, with recent years marred by violence. But a remarkable gesture has helped foster a rare harmony in one village.
As mason Nazim "Raja" Khan toiled over the construction of a Shiva temple in a Punjab village, a thought nagged at him.
There he was, a Muslim, building a Hindu temple. Yet there was no mosque nearby where he could worship.
"We had no place where we could offer namaz (prayers)," says the 40-year-old. "It wasn't nice for our relatives when they visited."
It rankled, so he raised it with the 400-strong Muslim community in his village of Moom, in rural north India. But they were too poor to afford the land.
'Would you give us some land?'
Most Muslims in the area do unskilled jobs, such as casual construction work, while the community's 400 or so Hindus and some 4,000 Sikhs are relatively well-off.
Fast forward 18 months - with the temple nearing completion - and Raja took an unprecedented step.
Earlier this year, he approached the temple administrators and told them: "You Hindus will soon have your new temple. And you already have an older one. But we Muslims have no place to worship, nor money to buy land. Would you give us a small area of your land?"
A week later, he had an answer. The temple management had decided to hand over nearly 900 sq ft (83 sq m) of vacant land next to their temple.
More...
http://www.bbc.com/news/world-asia-india-43588435
India's religious groups have so often clashed, with recent years marred by violence. But a remarkable gesture has helped foster a rare harmony in one village.
As mason Nazim "Raja" Khan toiled over the construction of a Shiva temple in a Punjab village, a thought nagged at him.
There he was, a Muslim, building a Hindu temple. Yet there was no mosque nearby where he could worship.
"We had no place where we could offer namaz (prayers)," says the 40-year-old. "It wasn't nice for our relatives when they visited."
It rankled, so he raised it with the 400-strong Muslim community in his village of Moom, in rural north India. But they were too poor to afford the land.
'Would you give us some land?'
Most Muslims in the area do unskilled jobs, such as casual construction work, while the community's 400 or so Hindus and some 4,000 Sikhs are relatively well-off.
Fast forward 18 months - with the temple nearing completion - and Raja took an unprecedented step.
Earlier this year, he approached the temple administrators and told them: "You Hindus will soon have your new temple. And you already have an older one. But we Muslims have no place to worship, nor money to buy land. Would you give us a small area of your land?"
A week later, he had an answer. The temple management had decided to hand over nearly 900 sq ft (83 sq m) of vacant land next to their temple.
More...
http://www.bbc.com/news/world-asia-india-43588435
Zahra Jamal details Muslim ethics at intersection of food and faith
Excerpt:
Jamal, associate director at Rice University’s Boniuk Institute for Religious Tolerance, discussed “Food for the Soul: A Muslim Perspective,” Wednesday as part of Week Nine’s Interfaith Lecture Series, “Food and Faith.”
“Across multiple faiths and philosophies, you do find common ethics — gratitude for our daily bread, generosity and compassion for the weak, humility when sustenance is abundant and faith when it is not,” and the universality of laughter at her joke across different backgrounds, Jamal said.
But Islam differs from other faiths, particularly in its followers’ relationship to food, though the religion is much more than not eating pork or drinking beer, Jamal said. She pointed to the Islamic Declaration on Global Climate Change, instituted by the Islamic Foundation for Ecology and Environmental Sciences in August 2015.
More...
http://chqdaily.com/2017/08/zahra-jamal ... ood-faith/
Excerpt:
Jamal, associate director at Rice University’s Boniuk Institute for Religious Tolerance, discussed “Food for the Soul: A Muslim Perspective,” Wednesday as part of Week Nine’s Interfaith Lecture Series, “Food and Faith.”
“Across multiple faiths and philosophies, you do find common ethics — gratitude for our daily bread, generosity and compassion for the weak, humility when sustenance is abundant and faith when it is not,” and the universality of laughter at her joke across different backgrounds, Jamal said.
But Islam differs from other faiths, particularly in its followers’ relationship to food, though the religion is much more than not eating pork or drinking beer, Jamal said. She pointed to the Islamic Declaration on Global Climate Change, instituted by the Islamic Foundation for Ecology and Environmental Sciences in August 2015.
More...
http://chqdaily.com/2017/08/zahra-jamal ... ood-faith/
38th World Religions Conference
Sunday, September 16, 2018 (12:30 pm ~ 6:00 pm)
Humanities Theatre, Hagey Hall, University of Waterloo
Theme: Experiencing God in Today's World
More...
http://www.worldreligionsconference.org/index.php
Sunday, September 16, 2018 (12:30 pm ~ 6:00 pm)
Humanities Theatre, Hagey Hall, University of Waterloo
Theme: Experiencing God in Today's World
More...
http://www.worldreligionsconference.org/index.php
Events: Dr. Noor Gillani to host Prominent Indian Buddhist monk from the Himalayas
BY ISMAILIMAIL POSTED ON OCTOBER 23, 2018
Last year, Dr. Noor Gillani volunteered for four months in the very significant humanitarian programs of the Mahabodhi International Meditation Center (MIMC) in the Himalayas, the closest thing to Shangrila today. The motto of MIMC, very appropriately, is “Compassion in Action”. Now, Ven. Bhikkhu Sanghasena, the Founder-President of MIMC, and himself a very prominent Buddhist Faith leader in India, isIntroducing Noor Gillani, speaker ‪‎Global Peace Event‬ coming to North America as a Distinguished Guest of the Parliament of World Religions in Toronto, Nov 1-7.
After the Parliament, he will visit the USA, including especially Huntsville, AL, where Dr. Gillani will host him at two special events, one with the medical community on Nov 14, 2018, and the other with the interfaith community on Nov 15, 2018 . The events have been organized by Dr. Gillani in partnership with the local Interfaith Mission Service, Oakwood University, major local hospitals, and Dr. Gillani’s private PYAR Foundation.
Poster and more:
https://ismailimail.blog/2018/10/23/eve ... himalayas/
BY ISMAILIMAIL POSTED ON OCTOBER 23, 2018
Last year, Dr. Noor Gillani volunteered for four months in the very significant humanitarian programs of the Mahabodhi International Meditation Center (MIMC) in the Himalayas, the closest thing to Shangrila today. The motto of MIMC, very appropriately, is “Compassion in Action”. Now, Ven. Bhikkhu Sanghasena, the Founder-President of MIMC, and himself a very prominent Buddhist Faith leader in India, isIntroducing Noor Gillani, speaker ‪‎Global Peace Event‬ coming to North America as a Distinguished Guest of the Parliament of World Religions in Toronto, Nov 1-7.
After the Parliament, he will visit the USA, including especially Huntsville, AL, where Dr. Gillani will host him at two special events, one with the medical community on Nov 14, 2018, and the other with the interfaith community on Nov 15, 2018 . The events have been organized by Dr. Gillani in partnership with the local Interfaith Mission Service, Oakwood University, major local hospitals, and Dr. Gillani’s private PYAR Foundation.
Poster and more:
https://ismailimail.blog/2018/10/23/eve ... himalayas/
Eboo Patel - Interfaith Leadership and Literacy
Eboo Patel, founder and president of Interfaith Youth Core (IFYC) a Chicago-based organization building the interfaith movement on college campuses, spoke on Thursday, July 2 about interfaith leadership and literacy. Patel spoke of interfaith cooperation reducing prejudices and strengthening cohesion. Patel was named by US News & World Report as one of America's Best Leaders of 2009 and has also served as President Barack Obama's Inaugural Advisory Council on Faith-Based Neighborhood Partnership.
Video:
https://www.youtube.com/watch?v=ohkOWeS ... Mj8B8SqP4B
Eboo Patel, founder and president of Interfaith Youth Core (IFYC) a Chicago-based organization building the interfaith movement on college campuses, spoke on Thursday, July 2 about interfaith leadership and literacy. Patel spoke of interfaith cooperation reducing prejudices and strengthening cohesion. Patel was named by US News & World Report as one of America's Best Leaders of 2009 and has also served as President Barack Obama's Inaugural Advisory Council on Faith-Based Neighborhood Partnership.
Video:
https://www.youtube.com/watch?v=ohkOWeS ... Mj8B8SqP4B
Pope Francis Makes ‘Historic’ Gulf Tour Amid Yemen Crisis and Christian Repression
ABU DHABI, United Arab Emirates — Pope Francis became the first pontiff to visit the Arabian Peninsula, the birthplace of Islam, as he arrived on Sunday in the United Arab Emirates on a trip seeking to improve relations with the Muslim world and to offer encouragement to Catholic migrants in a region where his flock has dwindled amid increasing persecution and bloodshed.
The three-day stay in the Emirates, a relatively tolerant oasis that is home to some one million Catholics, also comes as a brief reprieve for a pope whose legacy and moral authority have been challenged by his struggle to come to grips with a global sex abuse scandal that shows no signs of abating.
Those troubles seemed far away as the pope’s plane touched down amid the palm trees, opulent high-rises, men in white dishdashas and enormous mosques in Abu Dhabi. While the tension in some of the pope’s recent travels has been around what sort of apology he might issue for the Church’s misdeeds, his emphasis on this trip will be interreligious dialogue and improving the situation of Roman Catholics, both in this oil-rich nation that has promoted religious inclusion and throughout the less tolerant, and more dangerous, region.
More...
https://www.nytimes.com/2019/02/03/worl ... 3053090204
ABU DHABI, United Arab Emirates — Pope Francis became the first pontiff to visit the Arabian Peninsula, the birthplace of Islam, as he arrived on Sunday in the United Arab Emirates on a trip seeking to improve relations with the Muslim world and to offer encouragement to Catholic migrants in a region where his flock has dwindled amid increasing persecution and bloodshed.
The three-day stay in the Emirates, a relatively tolerant oasis that is home to some one million Catholics, also comes as a brief reprieve for a pope whose legacy and moral authority have been challenged by his struggle to come to grips with a global sex abuse scandal that shows no signs of abating.
Those troubles seemed far away as the pope’s plane touched down amid the palm trees, opulent high-rises, men in white dishdashas and enormous mosques in Abu Dhabi. While the tension in some of the pope’s recent travels has been around what sort of apology he might issue for the Church’s misdeeds, his emphasis on this trip will be interreligious dialogue and improving the situation of Roman Catholics, both in this oil-rich nation that has promoted religious inclusion and throughout the less tolerant, and more dangerous, region.
More...
https://www.nytimes.com/2019/02/03/worl ... 3053090204
City of Atlanta holds first-ever Day of Religious Pluralism
The city of Atlanta held its first Day of Religious Pluralism on Thursday, marking the 51st anniversary of the death of the Rev. Martin Luther King Jr. with a continued mission to deepen Atlantans’ understanding of one another, and to promote a safe, respectful and inclusive city.
An official proclamation for the inaugural day was signed last month by members of the Atlanta City Council and local faith and community leaders.
Thursday evening’s celebration at City Hall, which featured faith-inspired performances, a moving art exhibit and meaningful conversations over dinner, was a collaborative effort between the city, the Aga Khan Council for the Southeastern United States’ local Ismaili Muslim community, and members of Atlanta’s diverse faith and civic organizations.
"Today is a historic day for our great city,” Murad Abdullah, president of the Aga Khan council, told attendees, citing Atlanta’s rich history of religious leaders playing a pivotal role in promoting civil liberties. “On this anniversary of Dr. King’s death, we honor those who came before us and continue to build on their vision with this inaugural Day of Religious Pluralism.”
More...
https://www.ajc.com/news/local/city-atl ... jm0t9VNVK/
The city of Atlanta held its first Day of Religious Pluralism on Thursday, marking the 51st anniversary of the death of the Rev. Martin Luther King Jr. with a continued mission to deepen Atlantans’ understanding of one another, and to promote a safe, respectful and inclusive city.
An official proclamation for the inaugural day was signed last month by members of the Atlanta City Council and local faith and community leaders.
Thursday evening’s celebration at City Hall, which featured faith-inspired performances, a moving art exhibit and meaningful conversations over dinner, was a collaborative effort between the city, the Aga Khan Council for the Southeastern United States’ local Ismaili Muslim community, and members of Atlanta’s diverse faith and civic organizations.
"Today is a historic day for our great city,” Murad Abdullah, president of the Aga Khan council, told attendees, citing Atlanta’s rich history of religious leaders playing a pivotal role in promoting civil liberties. “On this anniversary of Dr. King’s death, we honor those who came before us and continue to build on their vision with this inaugural Day of Religious Pluralism.”
More...
https://www.ajc.com/news/local/city-atl ... jm0t9VNVK/
Atlanta's Day of Religious Pluralism
Video:
https://www.youtube.com/watch?v=ekDowh7FtGk
“People fail to get along because they fear each other; they fear each other because they don't know each other; they don't know each other because they have not communicated with each other.” - Dr. Martin Luther King Jr.
Atlanta's faith and civic leaders share what Religious Pluralism means to them, how we are all unique in our identities and yet we are One Atlanta.
Video:
https://www.youtube.com/watch?v=ekDowh7FtGk
“People fail to get along because they fear each other; they fear each other because they don't know each other; they don't know each other because they have not communicated with each other.” - Dr. Martin Luther King Jr.
Atlanta's faith and civic leaders share what Religious Pluralism means to them, how we are all unique in our identities and yet we are One Atlanta.
City of Atlanta inaugurates annual Day of Religious Pluralism
The members of the Atlanta City Council issued an official Proclamation and joined “faith, community and civic leaders to affirm (our) shared, cherished values of dignity, unity, respect, and compassion for our fellow human beings,” thereby endorsing April 4, 2019, as Atlanta’s inaugural Day of Religious Pluralism.
Pluralism is defined by the Global Centre of Pluralism as “an ethic of respect for diversity. Whereas diversity is a fact, pluralism is a choice.” Pluralism is necessary for peace and prosperity, and religious pluralism recognizes that individuals derive their values from various faith traditions, spiritual practices, and other moral teachings.
Following the lead of the City of Los Angeles, which has hosted an annual Day of Religious Pluralism since 2015, civic and religious leaders gathered at the Atlanta City Hall to celebrate Atlanta’s first Day of Religious Pluralism. They united in dialogue and action on the 51st anniversary of Dr. Martin Luther King Jr.’s assassination, to bring to life Dr. King’s vision for a “beloved community”.
Atlanta’s Mayor, Keisha Lance Bottoms, issued a letter of support for the Day of Religious Pluralism, stating that “diversity is our greatest strength in Atlanta…Celebrating and engaging with Atlanta’s diversity through a multi-faith lens unites and deepens our understanding of each other”.
In attendance was Reverend Dr. Cordy Tindell “C.T.” Vivian, a leader of the Civil Rights Movement and a friend of Dr. King. Rev. Vivian was recognized for his contributions and he said, “The greatest force in history is love. When you love, you go beyond all other conversations.”
The Aga Khan Council for the Southeastern United States sponsored this celebration of religious pluralism, with President Murad Abdullah welcoming attendees on behalf of the Host Committee, which consisted of a diverse group of religious and civic leaders.
Photos and more...
https://the.ismaili/usa/city-atlanta-in ... -pluralism
The members of the Atlanta City Council issued an official Proclamation and joined “faith, community and civic leaders to affirm (our) shared, cherished values of dignity, unity, respect, and compassion for our fellow human beings,” thereby endorsing April 4, 2019, as Atlanta’s inaugural Day of Religious Pluralism.
Pluralism is defined by the Global Centre of Pluralism as “an ethic of respect for diversity. Whereas diversity is a fact, pluralism is a choice.” Pluralism is necessary for peace and prosperity, and religious pluralism recognizes that individuals derive their values from various faith traditions, spiritual practices, and other moral teachings.
Following the lead of the City of Los Angeles, which has hosted an annual Day of Religious Pluralism since 2015, civic and religious leaders gathered at the Atlanta City Hall to celebrate Atlanta’s first Day of Religious Pluralism. They united in dialogue and action on the 51st anniversary of Dr. Martin Luther King Jr.’s assassination, to bring to life Dr. King’s vision for a “beloved community”.
Atlanta’s Mayor, Keisha Lance Bottoms, issued a letter of support for the Day of Religious Pluralism, stating that “diversity is our greatest strength in Atlanta…Celebrating and engaging with Atlanta’s diversity through a multi-faith lens unites and deepens our understanding of each other”.
In attendance was Reverend Dr. Cordy Tindell “C.T.” Vivian, a leader of the Civil Rights Movement and a friend of Dr. King. Rev. Vivian was recognized for his contributions and he said, “The greatest force in history is love. When you love, you go beyond all other conversations.”
The Aga Khan Council for the Southeastern United States sponsored this celebration of religious pluralism, with President Murad Abdullah welcoming attendees on behalf of the Host Committee, which consisted of a diverse group of religious and civic leaders.
Photos and more...
https://the.ismaili/usa/city-atlanta-in ... -pluralism
Los Angeles holds 4th Annual Day of Religious Pluralism
Los Angeles is a city where the multicultural ethic is thriving, with continuous efforts to engage diverse communities in order to cultivate greater tolerance. The fourth annual Los Angeles Day of Religious Pluralism was held on April 9, 2019, at the Los Angeles City Hall, sponsored by the Aga Khan Council in collaboration with the USC Center for Religion and Civic Culture. It was organized by the Human Relations Commission and the Los Angeles Mayor’s Office of Public Engagement.
The Day of Religious Pluralism is a unique example of how the collaborative efforts of civic, community, and religious leaders, along with an international base of dignitaries, can create significant strides in thought leadership. Francisco Ortega, Director of HCIDLA convened the event, where the theme of this year was partnering to foster resilient communities. In the opening prayer, Rabbi Mark Diamond from Loyola Marymount University stated that the Day of Religious Pluralism is a day “when all people in the City of Angeles appreciate the sacred bonds that unite us” and collectively prayed that we “build bridges of understanding, celebrate the rich diversity of Los Angeles and work together to bring hope and healing for God’s children.”
Los Angeles is the city that pioneered the Day of Religious Pluralism highlighting the inclusive mindset that is woven in the fabric of our city. In the opening remarks, Los Angeles City Council member Mitch O’ Farrell emphasized the importance of combating intolerance and stated that “this is a city we all belong in, this is a country we all belong in, and there is room for all of us”
Understanding how we can come together while building concrete strategies of unification is where we can continue to build resilient and tolerant communities. Los Angeles City Attorney Mike Feuer explained how significant it is to reach out to each other across lines of faith because “what we feel as a nation about each other when it comes to our faith traditions is deeply tied to whether our nation will hold together.” He further emphasized the importance of changing cultural norms at a young age which will impact generations and transform how society integrates with each other.
Photos and more...
https://the.ismaili/usa/los-angeles-hol ... -pluralism
Los Angeles is a city where the multicultural ethic is thriving, with continuous efforts to engage diverse communities in order to cultivate greater tolerance. The fourth annual Los Angeles Day of Religious Pluralism was held on April 9, 2019, at the Los Angeles City Hall, sponsored by the Aga Khan Council in collaboration with the USC Center for Religion and Civic Culture. It was organized by the Human Relations Commission and the Los Angeles Mayor’s Office of Public Engagement.
The Day of Religious Pluralism is a unique example of how the collaborative efforts of civic, community, and religious leaders, along with an international base of dignitaries, can create significant strides in thought leadership. Francisco Ortega, Director of HCIDLA convened the event, where the theme of this year was partnering to foster resilient communities. In the opening prayer, Rabbi Mark Diamond from Loyola Marymount University stated that the Day of Religious Pluralism is a day “when all people in the City of Angeles appreciate the sacred bonds that unite us” and collectively prayed that we “build bridges of understanding, celebrate the rich diversity of Los Angeles and work together to bring hope and healing for God’s children.”
Los Angeles is the city that pioneered the Day of Religious Pluralism highlighting the inclusive mindset that is woven in the fabric of our city. In the opening remarks, Los Angeles City Council member Mitch O’ Farrell emphasized the importance of combating intolerance and stated that “this is a city we all belong in, this is a country we all belong in, and there is room for all of us”
Understanding how we can come together while building concrete strategies of unification is where we can continue to build resilient and tolerant communities. Los Angeles City Attorney Mike Feuer explained how significant it is to reach out to each other across lines of faith because “what we feel as a nation about each other when it comes to our faith traditions is deeply tied to whether our nation will hold together.” He further emphasized the importance of changing cultural norms at a young age which will impact generations and transform how society integrates with each other.
Photos and more...
https://the.ismaili/usa/los-angeles-hol ... -pluralism
Video: MHI Quote on the Role of Faith Based Institutions in Solving Societal Problems
Video:
https://www.youtube.com/watch?v=YIguLle ... rce=Direct
Speech by His Highness the Aga Khan at the Opening Ceremony of the Ismaili Centre, Lisbon, Portugal, 11 July 1998.
Video:
https://www.youtube.com/watch?v=YIguLle ... rce=Direct
Speech by His Highness the Aga Khan at the Opening Ceremony of the Ismaili Centre, Lisbon, Portugal, 11 July 1998.
Lessons from interfaith approaches
In June 1999, in Aiglemont, Mawlana Hazar Imam said: "You cannot know this, but I watch other immigrant communities. I don't just watch my Jamat, I watch others, and I watch what they are doing, and I draw lessons from that ..."
And so, as a faith community, we decided to look at other faith communities to see what lessons we could draw from them. What we found was surprising.
While overall church attendance is declining, sharply, some churches are growing, even with youth and young adults. Why?
A growing body of research from Harvard, Indiana University, Pew Research, Canada's Wilfrid Laurier University and others all point to the same answer: Theology Matters, as the Canadian researchers titled their study.
The Canadians "found conservative religious doctrine...is a key driver for church growth in mainline Protestant congregations. Liberal doctrine...leads to decline." "Members of declining churches more often said their mission was the pursuit of social justice."
Pew, Harvard and Indiana found the same, that "only moderate religion is on the decline." That is, only so-called "progressive" churches, preaching "moderate religion" or "liberal doctrines," decline.
Summarising the research, one article said, "If your Christianity is reconstituted to the day's fashion, don't be surprised if people lose interest in it. Few are seeking 2% Christianity. They want the genuine deal."
There are important lessons here for us too. Are we Ismailis because of universal values or cosmopolitan ethics, that apply to all of humanity, even atheists? Or are we Ismailis because of our unique tenets, beliefs and theology? Just as Christians gravitate towards churches that offer the "genuine deal" instead of "2% Christianity," so too, we believe, it is for Ismailis except for one big difference: there isn't another place for Ismailis to gravitate to.
We encourage you to read all the articles below and share this email anyone whom you feel would value this knowledge, such as parents and others involved with religious education and knowledge.
Warm regards
Ismaili Digest
Articles at:
https://ismailidigest.org/?email_id=826 ... rce=Direct
In June 1999, in Aiglemont, Mawlana Hazar Imam said: "You cannot know this, but I watch other immigrant communities. I don't just watch my Jamat, I watch others, and I watch what they are doing, and I draw lessons from that ..."
And so, as a faith community, we decided to look at other faith communities to see what lessons we could draw from them. What we found was surprising.
While overall church attendance is declining, sharply, some churches are growing, even with youth and young adults. Why?
A growing body of research from Harvard, Indiana University, Pew Research, Canada's Wilfrid Laurier University and others all point to the same answer: Theology Matters, as the Canadian researchers titled their study.
The Canadians "found conservative religious doctrine...is a key driver for church growth in mainline Protestant congregations. Liberal doctrine...leads to decline." "Members of declining churches more often said their mission was the pursuit of social justice."
Pew, Harvard and Indiana found the same, that "only moderate religion is on the decline." That is, only so-called "progressive" churches, preaching "moderate religion" or "liberal doctrines," decline.
Summarising the research, one article said, "If your Christianity is reconstituted to the day's fashion, don't be surprised if people lose interest in it. Few are seeking 2% Christianity. They want the genuine deal."
There are important lessons here for us too. Are we Ismailis because of universal values or cosmopolitan ethics, that apply to all of humanity, even atheists? Or are we Ismailis because of our unique tenets, beliefs and theology? Just as Christians gravitate towards churches that offer the "genuine deal" instead of "2% Christianity," so too, we believe, it is for Ismailis except for one big difference: there isn't another place for Ismailis to gravitate to.
We encourage you to read all the articles below and share this email anyone whom you feel would value this knowledge, such as parents and others involved with religious education and knowledge.
Warm regards
Ismaili Digest
Articles at:
https://ismailidigest.org/?email_id=826 ... rce=Direct
Directions in Jewish-Shi'i Studies
Ehud Krinis
So far Jewish-Shi'i Studies have failed to receive clear and wide recognition from the community of scholars of both Jewish and Shi'i Studies. In an effort to substantiate the case for clearer and wider scholarly recognition of Jewish-Shi'i Studies, the present article provides a survey of the state of art of these studies, especially regarding the period of the 1st /7th-7th/13th centuries. While the survey testifies to the diversity and the manifold directions included in this field of studies, the article also addresses the question of what can be considered the unique features in Jewish-Shi'i affinities.
The entire article can be accessed at:
https://www.academia.edu/38954396/Direc ... view-paper
Ehud Krinis
So far Jewish-Shi'i Studies have failed to receive clear and wide recognition from the community of scholars of both Jewish and Shi'i Studies. In an effort to substantiate the case for clearer and wider scholarly recognition of Jewish-Shi'i Studies, the present article provides a survey of the state of art of these studies, especially regarding the period of the 1st /7th-7th/13th centuries. While the survey testifies to the diversity and the manifold directions included in this field of studies, the article also addresses the question of what can be considered the unique features in Jewish-Shi'i affinities.
The entire article can be accessed at:
https://www.academia.edu/38954396/Direc ... view-paper
Interfaith Communities Come Together to Give Thanks and Celebrate Pluralism
Americans came together to celebrate the holiday at Fort Bend in Houston, Texas, united to celebrate pluralism and diversity within the community.
The minister of Christ Church of Sugar Land opened the night by encouraging guests to partake in an assortment of “interfaith cookies”, eliciting amusement among the diverse audience. With over 20 different faith groups represented, the Fort Bend Interfaith Community hosted a Thanksgiving Interfaith Service on November 25, 2019.
Witnessing the diverse community in the region, Pastor C. Chappell Temple and a handful of other faith leaders, had a vision to establish a collective organization known as the Fort Bend Interfaith Community. The Thanksgiving Interfaith Service has taken place for the past five years. “We come from such different places and backgrounds, but one of the things God has done, is put us all in the same place and said, ‘Now get along, and do things for the common good’, and that is what we strive to do,'' said Pastor Temple.
Upon entering the service, participants were given a card, on which they were encouraged to write down a prayer they had close to their heart. During the service, ushers collected the cards and placed them outside, and participants of the service took someone else's card home and prayed for the individual. This simple activity instilled a strong sense of community during the service.
Representation of acts of faith came in a variety of ways: devotional dance pieces, excerpts from spiritual leaders, and choir pieces, one of which included the Ismaili Muslim Choir.
A member of the Ismaili Muslim Choir spoke of the pluralism that is represented within our own community. “In the Jamat, we tend to have a plethora of Indo-Pak representation, so with our performance of Wohi Khuda Hai, featuring members from Central Asia, as well as the Northern Areas of Pakistan, we were able to highlight the diversity of our jamat.”
In addition to the Choir, Honorary Secretary for the Ismaili Council for Southwestern United States, Irfan Ali, addressed the interfaith community with an excerpt from Mawlana Hazar Imam’s speech delivered at the LaFontaine-Baldwin Lecture in Toronto, that “the amazing diversity of Creation itself can be seen as a great gift to us – not a cause for anxiety but a source of delight. Even the diversity of our religious interpretations can be greeted as something to share with one another – rather than something to fear.”
Pete Olson, Congressman for the 22nd District of Texas, prides himself on being able to represent the most diverse county in America today. “Our Founding Fathers had a vision for a diverse republic, and if they could pick one part of the nation that represented their vision, they would pick Fort Bend county.”
During this time of year, individuals everywhere give thanks for the life they have been blessed with, reflected in the comments of a member of the Baha’i faith, that it is important to “give thanks from the heart, by being self-sacrificing, giving respect to all creatures, and showing kindness to one another.”
Photos at:
https://the.ismaili/usa/interfaith-comm ... -pluralism
Americans came together to celebrate the holiday at Fort Bend in Houston, Texas, united to celebrate pluralism and diversity within the community.
The minister of Christ Church of Sugar Land opened the night by encouraging guests to partake in an assortment of “interfaith cookies”, eliciting amusement among the diverse audience. With over 20 different faith groups represented, the Fort Bend Interfaith Community hosted a Thanksgiving Interfaith Service on November 25, 2019.
Witnessing the diverse community in the region, Pastor C. Chappell Temple and a handful of other faith leaders, had a vision to establish a collective organization known as the Fort Bend Interfaith Community. The Thanksgiving Interfaith Service has taken place for the past five years. “We come from such different places and backgrounds, but one of the things God has done, is put us all in the same place and said, ‘Now get along, and do things for the common good’, and that is what we strive to do,'' said Pastor Temple.
Upon entering the service, participants were given a card, on which they were encouraged to write down a prayer they had close to their heart. During the service, ushers collected the cards and placed them outside, and participants of the service took someone else's card home and prayed for the individual. This simple activity instilled a strong sense of community during the service.
Representation of acts of faith came in a variety of ways: devotional dance pieces, excerpts from spiritual leaders, and choir pieces, one of which included the Ismaili Muslim Choir.
A member of the Ismaili Muslim Choir spoke of the pluralism that is represented within our own community. “In the Jamat, we tend to have a plethora of Indo-Pak representation, so with our performance of Wohi Khuda Hai, featuring members from Central Asia, as well as the Northern Areas of Pakistan, we were able to highlight the diversity of our jamat.”
In addition to the Choir, Honorary Secretary for the Ismaili Council for Southwestern United States, Irfan Ali, addressed the interfaith community with an excerpt from Mawlana Hazar Imam’s speech delivered at the LaFontaine-Baldwin Lecture in Toronto, that “the amazing diversity of Creation itself can be seen as a great gift to us – not a cause for anxiety but a source of delight. Even the diversity of our religious interpretations can be greeted as something to share with one another – rather than something to fear.”
Pete Olson, Congressman for the 22nd District of Texas, prides himself on being able to represent the most diverse county in America today. “Our Founding Fathers had a vision for a diverse republic, and if they could pick one part of the nation that represented their vision, they would pick Fort Bend county.”
During this time of year, individuals everywhere give thanks for the life they have been blessed with, reflected in the comments of a member of the Baha’i faith, that it is important to “give thanks from the heart, by being self-sacrificing, giving respect to all creatures, and showing kindness to one another.”
Photos at:
https://the.ismaili/usa/interfaith-comm ... -pluralism
14 Things That Will Happen When Prince Charles Becomes King
Slide show:
https://www.msn.com/en-ca/lifestyle/roy ... ut#image=6
Charles may change one of his titles
His first name may not be the only part of his title Prince Charles changes when he becomes King. The full title of the current sovereign is "Elizabeth the Second, by the Grace of God, of the United Kingdom of Great Britain and Northern Ireland, and of Her other Realms and Territories Queen, Head of the Commonwealth, Defender of the Faith." That's a mouthful, but there's one part of it—one little word, actually—Charles has an issue with. "Prince Charles has taken a strong interest in interfaith dialog, and there has been speculation that he would prefer the title of Defender of Faiths [or Faith] rather than Defender of the Faith," Harris says.
Charles has since rolled back his initial statements on the wording, though. "I said I would rather be seen as Defender of Faith all those years ago because...I mind about the inclusion of other people's faiths and their freedom to worship in this country," he told the BBC. "And it always seems to me that while at the same time being defender of the faith you can also be protector of faiths." Charles does have a say in the wording, UCL says, so we'll have to wait until his coronation to see what he finally settles on. Here's more on how the most famous royals got their titles.
The coronation may be different
Speaking of the coronation, which as Harris says is a religious ceremony, Prince Charles may adapt this ritual as well. This ceremony is traditionally presided over by the Archbishop of Canterbury at Westminster Abbey and takes place several months after the last monarch's death to allow for a period of mourning. At the ceremony, the new sovereign takes the coronation oath, which includes a promise to maintain the Church of England, and is "anointed, blessed and consecrated' by the Archbishop," the royal family's official website says. It's one of the fascinating facts about Queen Elizabeth's coronation: But what about Charles'? "The coronation will continue to be an Anglican service, but finding a place for other Christian denominations and other religions, as happened at the recent royal wedding," UCL's Constitution Unit says. "Such people may be invited to give readings; and religious leaders other than Anglicans are likely to be seated prominently, as happened at the Queen's Diamond Jubilee service at St. Paul's in 2012."
https://www.msn.com/en-ca/lifestyle/roy ... ut#image=7
Slide show:
https://www.msn.com/en-ca/lifestyle/roy ... ut#image=6
Charles may change one of his titles
His first name may not be the only part of his title Prince Charles changes when he becomes King. The full title of the current sovereign is "Elizabeth the Second, by the Grace of God, of the United Kingdom of Great Britain and Northern Ireland, and of Her other Realms and Territories Queen, Head of the Commonwealth, Defender of the Faith." That's a mouthful, but there's one part of it—one little word, actually—Charles has an issue with. "Prince Charles has taken a strong interest in interfaith dialog, and there has been speculation that he would prefer the title of Defender of Faiths [or Faith] rather than Defender of the Faith," Harris says.
Charles has since rolled back his initial statements on the wording, though. "I said I would rather be seen as Defender of Faith all those years ago because...I mind about the inclusion of other people's faiths and their freedom to worship in this country," he told the BBC. "And it always seems to me that while at the same time being defender of the faith you can also be protector of faiths." Charles does have a say in the wording, UCL says, so we'll have to wait until his coronation to see what he finally settles on. Here's more on how the most famous royals got their titles.
The coronation may be different
Speaking of the coronation, which as Harris says is a religious ceremony, Prince Charles may adapt this ritual as well. This ceremony is traditionally presided over by the Archbishop of Canterbury at Westminster Abbey and takes place several months after the last monarch's death to allow for a period of mourning. At the ceremony, the new sovereign takes the coronation oath, which includes a promise to maintain the Church of England, and is "anointed, blessed and consecrated' by the Archbishop," the royal family's official website says. It's one of the fascinating facts about Queen Elizabeth's coronation: But what about Charles'? "The coronation will continue to be an Anglican service, but finding a place for other Christian denominations and other religions, as happened at the recent royal wedding," UCL's Constitution Unit says. "Such people may be invited to give readings; and religious leaders other than Anglicans are likely to be seated prominently, as happened at the Queen's Diamond Jubilee service at St. Paul's in 2012."
https://www.msn.com/en-ca/lifestyle/roy ... ut#image=7
Interfaith Collaboration in the United States
The UN General Assembly proclaimed the first week of February each year as World Interfaith Harmony Week. Its resolution notes that mutual understanding and interreligious dialogue are important dimensions of a culture of peace. We take a look at some initiatives taken by the US Jamat to reach out to members of other faith traditions.
Renowned Christian theologian, Hans Kung, ends his book, “Global Responsibility,” with these ominous words:
“No human life together without a world ethic for the nations; no peace among the nations without peace among the religions; no peace among the religions without dialogue among the religions."
In the 21st century, the era of globalization, with almost universal access to information and the most highly educated world population in history, conflicts continue unabated in many parts of the world, some political, others ethnic or sectarian in nature. Whether it is Rohingya Muslims being expelled by Buddhists in Myanmar or Christians being targeted by Egyptian Muslims, or even Shia-Sunni intolerance in the Middle East and beyond, religious chauvinism and exceptionalism are on display, illustrating some of the basest instincts of human nature.
Encountering the Other
In the United States, there is not only a political divide but also a chasm between views on society and culture between those with faith and without, and between those of differing faiths, exacerbated in the past few decades by acts of violence and rhetoric.
The good news is that there are opportunities to counter these trends and to collaborate constructively with other faith organizations in promoting a more tolerant, inclusive, and pluralist society. Critics of interfaith dialogue point to the superficiality of many encounters where common ground is a focus, without engaging seriously about differing world views or theological sensitivities, which result in platitudes that make participants and audiences emotionally satisfied but perhaps intellectually unchallenged, and without practical constructive impact.
Despite these criticisms, which are valid for many such encounters, there are a number of reasons why engaging with adherents of other faiths and their organizations can be useful and serve a practical purpose. No religion exists in a vacuum, and conversing with members of other faith traditions allows one to understand common values and ethical scriptural requirements, one’s own faith in the context of others, the relationships between faiths in history, other cultures, to explain one’s own faith and identity, to clarify misconceptions, and to explore opportunities to collaborate for social change.
The US Jamat has long had relationships with other faith communities to bridge these divides and to affirm our values, traditions, and identity, as American Shia Ismaili Muslims.
NewGround: A Muslim-Jewish Partnership for Change is a community-building organization that creates, connects and empowers Jewish and Muslim change-makers in America. Through its professional fellowship, high school leadership council, and public programming, it transforms Muslim-Jewish relations and advances a shared agenda for change. Three members of the Los Angeles Jamat are currently members of its Board, another is on the Advisory Board and about 15 Ismaili students have participated in its programs, allowing other students to discuss their faiths and to build friendships.
In 2017, the Ismaili Council for the Western United States was presented with NewGround’s Trailblazer Award, for its continued support of the community through exemplary voluntary service. The luncheon, attended by 300 guests, featured the Ismaili Choir, whose choral selections included Arabic, Hebrew, Farsi, Hindi, and English.
Promoting Pluralism
“Pluralism does not mean the elimination of difference, but the embrace of difference,” said Mawlana Hazar Imam at the opening of the Global Centre for Pluralism in Ottawa, and some cities have taken this idea to heart. Los Angeles pioneered the concept of a Day of Religious Pluralism, and the fourth such event was held in 2019, sponsored by the Ismaili Council, in collaboration with the University of Southern California’s Center for Religion and Civic Culture. It was organized by the Human Relations Commission and the Los Angeles Mayor’s Office of Public Engagement.
Atlanta also adopted this model, with a similar event held in 2019 for the first time at City Hall. The Ismaili Council for the Southeastern United States sponsored this event, and former President Murad Abdullah welcomed guests on behalf of the Host Committee, asking the audience to “work in unison towards, not just religious pluralism, but all forms of equity.”
Thanksgiving Meeting of Faiths
All faith communities believe in giving thanks for the blessings received. Almost three decades ago, the Chicago Jamat joined the Edgewater Community Religious Association (ECRA), an alliance of about 20 Christian, Jewish, and Muslim congregations that meet at each other’s places of worship for an annual Thanksgiving event. In 2012 and in 2018, Glenview’s Ismaili Jamatkhana reverberated with songs and scriptures of many faiths, and the Jamat, volunteers, and Scouts have continued to participate in these events.
The previous week, Ismailis joined ECRA’s service with the Emmanuel Congregation - Reform Jewish Synagogue, in response to the mass shooting in Pittsburgh, where 11 members of a Jewish Congregation were killed. “I will be eternally grateful for the richness of that experience, that was made possible by the diversity of the group involved, and yet the similarity of our compassion,” said Rabbi Craig Marantz.
A practical initiative related to this event was the involvement of 100 Jamati members packing hygiene kits, and donations of winter coats and food items as a Thanksgiving gift to Care for Real (formed by ECRA), a charity that serves the needy.
The Houston Jamat also participated in the Thanksgiving Interfaith Service organized by the Fort Bend Interfaith Council at the end of 2019. In addition to the Ismaili Choir’s rendition, the Southwest Council’s Honorary Secretary Irfan Ali, quoted from Mawlana Hazar Imam’s LaFontaine-Baldwin Lecture, that “the amazing diversity of Creation itself can be seen as a great gift to us – not a cause for anxiety but a source of delight. Even the diversity of our religious interpretations can be greeted as something to share with one another – rather than something to fear.”
Working with Other Faith Groups
One of the ways to counter misconceptions is to invite the local community to visit a Jamatkhana, an initiative adopted at our major centers. For example, the Ismaili Jamatkhana and Center in Plano hosted an interfaith event, where 150 people of other faiths were invited to learn more about the Ismaili Muslim community. Plano Mayor Harry LaRosiliere was present, and remarked, “Often when you walk into spiritual centers, there’s a sense of rigidness and structure, but here it just feels free-flowing. There’s a sense of warmth and acceptance I feel when I come here, a sense of belonging immediately.”
Engaging youth at an early age to be more open to diversity can leave lasting impressions. In Houston, the Ismaili Council for the Southwestern United States engaged youth volunteers from other faiths at the Fort Bend Interfaith Council’s second annual Youth Day of Service, in January 2020 at the Ismaili Jamatkhana and Center in Sugar Land. Youth from a variety of faiths gathered for community service activities. Following these, they participated in group interfaith discussions.
Commenting on the significance of the event, Alim Adatia, a member of the Southwest Council said: “In addition to physical service, seeing youth take advantage of the opportunity to engage with youth from other congregations and have a discussion around the role of service, highlights the importance of intellectual curiosity that more permanently ensures the improvement of our community through our collective efforts.”
All these initiatives illustrate the Ismaili Council’s desire, not only to connect in terms of mutual intellectual understanding of other faith traditions, but to connect at a personal level, to appreciate each other’s cultures, and to collaborate on meaningful programs that help to improve the quality of life of vulnerable populations - a cardinal ethic of all faiths. These encounters are valuable opportunities that go beyond dialogue about faith, to acting for faith.
Photos at:
https://the.ismaili/usa/interfaith-coll ... d-states-0
The UN General Assembly proclaimed the first week of February each year as World Interfaith Harmony Week. Its resolution notes that mutual understanding and interreligious dialogue are important dimensions of a culture of peace. We take a look at some initiatives taken by the US Jamat to reach out to members of other faith traditions.
Renowned Christian theologian, Hans Kung, ends his book, “Global Responsibility,” with these ominous words:
“No human life together without a world ethic for the nations; no peace among the nations without peace among the religions; no peace among the religions without dialogue among the religions."
In the 21st century, the era of globalization, with almost universal access to information and the most highly educated world population in history, conflicts continue unabated in many parts of the world, some political, others ethnic or sectarian in nature. Whether it is Rohingya Muslims being expelled by Buddhists in Myanmar or Christians being targeted by Egyptian Muslims, or even Shia-Sunni intolerance in the Middle East and beyond, religious chauvinism and exceptionalism are on display, illustrating some of the basest instincts of human nature.
Encountering the Other
In the United States, there is not only a political divide but also a chasm between views on society and culture between those with faith and without, and between those of differing faiths, exacerbated in the past few decades by acts of violence and rhetoric.
The good news is that there are opportunities to counter these trends and to collaborate constructively with other faith organizations in promoting a more tolerant, inclusive, and pluralist society. Critics of interfaith dialogue point to the superficiality of many encounters where common ground is a focus, without engaging seriously about differing world views or theological sensitivities, which result in platitudes that make participants and audiences emotionally satisfied but perhaps intellectually unchallenged, and without practical constructive impact.
Despite these criticisms, which are valid for many such encounters, there are a number of reasons why engaging with adherents of other faiths and their organizations can be useful and serve a practical purpose. No religion exists in a vacuum, and conversing with members of other faith traditions allows one to understand common values and ethical scriptural requirements, one’s own faith in the context of others, the relationships between faiths in history, other cultures, to explain one’s own faith and identity, to clarify misconceptions, and to explore opportunities to collaborate for social change.
The US Jamat has long had relationships with other faith communities to bridge these divides and to affirm our values, traditions, and identity, as American Shia Ismaili Muslims.
NewGround: A Muslim-Jewish Partnership for Change is a community-building organization that creates, connects and empowers Jewish and Muslim change-makers in America. Through its professional fellowship, high school leadership council, and public programming, it transforms Muslim-Jewish relations and advances a shared agenda for change. Three members of the Los Angeles Jamat are currently members of its Board, another is on the Advisory Board and about 15 Ismaili students have participated in its programs, allowing other students to discuss their faiths and to build friendships.
In 2017, the Ismaili Council for the Western United States was presented with NewGround’s Trailblazer Award, for its continued support of the community through exemplary voluntary service. The luncheon, attended by 300 guests, featured the Ismaili Choir, whose choral selections included Arabic, Hebrew, Farsi, Hindi, and English.
Promoting Pluralism
“Pluralism does not mean the elimination of difference, but the embrace of difference,” said Mawlana Hazar Imam at the opening of the Global Centre for Pluralism in Ottawa, and some cities have taken this idea to heart. Los Angeles pioneered the concept of a Day of Religious Pluralism, and the fourth such event was held in 2019, sponsored by the Ismaili Council, in collaboration with the University of Southern California’s Center for Religion and Civic Culture. It was organized by the Human Relations Commission and the Los Angeles Mayor’s Office of Public Engagement.
Atlanta also adopted this model, with a similar event held in 2019 for the first time at City Hall. The Ismaili Council for the Southeastern United States sponsored this event, and former President Murad Abdullah welcomed guests on behalf of the Host Committee, asking the audience to “work in unison towards, not just religious pluralism, but all forms of equity.”
Thanksgiving Meeting of Faiths
All faith communities believe in giving thanks for the blessings received. Almost three decades ago, the Chicago Jamat joined the Edgewater Community Religious Association (ECRA), an alliance of about 20 Christian, Jewish, and Muslim congregations that meet at each other’s places of worship for an annual Thanksgiving event. In 2012 and in 2018, Glenview’s Ismaili Jamatkhana reverberated with songs and scriptures of many faiths, and the Jamat, volunteers, and Scouts have continued to participate in these events.
The previous week, Ismailis joined ECRA’s service with the Emmanuel Congregation - Reform Jewish Synagogue, in response to the mass shooting in Pittsburgh, where 11 members of a Jewish Congregation were killed. “I will be eternally grateful for the richness of that experience, that was made possible by the diversity of the group involved, and yet the similarity of our compassion,” said Rabbi Craig Marantz.
A practical initiative related to this event was the involvement of 100 Jamati members packing hygiene kits, and donations of winter coats and food items as a Thanksgiving gift to Care for Real (formed by ECRA), a charity that serves the needy.
The Houston Jamat also participated in the Thanksgiving Interfaith Service organized by the Fort Bend Interfaith Council at the end of 2019. In addition to the Ismaili Choir’s rendition, the Southwest Council’s Honorary Secretary Irfan Ali, quoted from Mawlana Hazar Imam’s LaFontaine-Baldwin Lecture, that “the amazing diversity of Creation itself can be seen as a great gift to us – not a cause for anxiety but a source of delight. Even the diversity of our religious interpretations can be greeted as something to share with one another – rather than something to fear.”
Working with Other Faith Groups
One of the ways to counter misconceptions is to invite the local community to visit a Jamatkhana, an initiative adopted at our major centers. For example, the Ismaili Jamatkhana and Center in Plano hosted an interfaith event, where 150 people of other faiths were invited to learn more about the Ismaili Muslim community. Plano Mayor Harry LaRosiliere was present, and remarked, “Often when you walk into spiritual centers, there’s a sense of rigidness and structure, but here it just feels free-flowing. There’s a sense of warmth and acceptance I feel when I come here, a sense of belonging immediately.”
Engaging youth at an early age to be more open to diversity can leave lasting impressions. In Houston, the Ismaili Council for the Southwestern United States engaged youth volunteers from other faiths at the Fort Bend Interfaith Council’s second annual Youth Day of Service, in January 2020 at the Ismaili Jamatkhana and Center in Sugar Land. Youth from a variety of faiths gathered for community service activities. Following these, they participated in group interfaith discussions.
Commenting on the significance of the event, Alim Adatia, a member of the Southwest Council said: “In addition to physical service, seeing youth take advantage of the opportunity to engage with youth from other congregations and have a discussion around the role of service, highlights the importance of intellectual curiosity that more permanently ensures the improvement of our community through our collective efforts.”
All these initiatives illustrate the Ismaili Council’s desire, not only to connect in terms of mutual intellectual understanding of other faith traditions, but to connect at a personal level, to appreciate each other’s cultures, and to collaborate on meaningful programs that help to improve the quality of life of vulnerable populations - a cardinal ethic of all faiths. These encounters are valuable opportunities that go beyond dialogue about faith, to acting for faith.
Photos at:
https://the.ismaili/usa/interfaith-coll ... d-states-0
God vs. Coronavirus
Religion is supposed to be a source of comfort in times of confusion and suffering. And yet everywhere you look, services are being suspended.
ROME — Where does God self-quarantine during an epidemic? Not in a church, probably. At least not in a church in northern Italy, the center of the largest coronavirus outbreak in a Western country so far. Masses and other religious services, including funerals, have been suspended for weeks there, in keeping with government rulings to curb the contagion. On Sunday, the same day the government announced that the north was going under lockdown, all religious services throughout Italy, including those at mosques and synagogues, were canceled until at least April 3. (On Monday, travel restrictions were extended to the whole country.)
The suspensions have generated some strange outcomes: Until this past weekend, the Milan Cathedral was open to tourists, but not to worshipers. Even weekday Mass was prohibited, even though it typically attracts smaller crowds than the average bar at aperitivo time, a nonnegotiable social ritual in Italy. Religious services in Venice have also been canceled, including the celebrations in the Basilica of Saint Mary of Health, the baroque masterpiece that was built as a votive offering to mark the end of the plague that decimated the city’s population in 1630-31. Believers have been told to watch offerings of Sunday Mass broadcast on local TV or online, even though the difference between the two is like sitting next to a bonfire and contemplating a picture of it, as the Archbishop of Milan said while celebrating Mass in the empty cathedral.
Similar measures have been taken in Japan, South Korea and Iran, where several million worshipers have been deprived of the existential comfort of attending religious ceremonies in a moment of grave uncertainty and confusion. In an unprecedented step, Saudi Arabia suspended pilgrimages to the holy sites of Islam. The Church of the Nativity in Bethlehem was closed after a coronavirus case was confirmed in the area. Many more believers will be facing similar restrictions as the virus spreads. In the United States on Monday, congregants at a Washington, D.C., church were asked to self-quarantine after a priest who’d recently given them communion tested positive for coronavirus.
No one should dispute the need to strictly limit ritual gatherings and comply with public safety regulations, especially after the services in the secretive Shincheonji Church became a hotbed of infection in South Korea. Holy water is not a hand sanitizer and prayer is not a vaccine. Political decisions aimed to guarantee public safety should be based solely on scientific evidence.
But for believers, religion is a fundamental source of spiritual healing and hope. It’s a remedy against despair, providing psychological and emotional support that is an integral part of well-being. (It’s also an antidote to loneliness, which several medical experts point to as one of the most worrisome public health issues of our time.)
At a deeper level, religion, for worshipers, is the ultimate source of meaning. The most profound claim of every religion is to make sense of the whole of existence, including, and perhaps especially, circumstances marked by suffering and tribulation. Take such claims seriously enough, and even physical health, when it is devoid of greater purpose, starts to look like a hollow value. The history of religions is full of believers who risked their lives to defend their freedom of worship against some sort of authority. After the Roman emperor Diocletian prohibited Christians from gathering for worship, some of them were caught celebrating Mass in the town of Abitinae, in present-day Tunisia. They were tortured and eventually killed. Asked why they violated the emperor’s command, one of them replied, “Without the Lord’s Day, we cannot live.”
“For these Christians, the Sunday Eucharist was not a commandment, but an inner necessity,” Pope Benedict XVI said during a 2007 homily. “Without him who sustains our lives, life itself is empty,”
Today the threat comes from a virus that makes no distinction between believers and atheists, but the fundamental tension between religion and secular authorities is still there. In Italy, a traditionally Catholic country where only about 20 percent of the population attend weekly Mass, churches are being treated as providers of nonessential services, like movie theaters and concert halls. That has sparked intense reactions among some Catholics, who see the celebrations as particularly essential at a time when an invisible and pervasive menace strikes not just bodies but also souls, spreading panic and eroding social trust. What’s the difference between a handful of people gathering in a church, keeping safely at distance from one another, and groups meeting at restaurants, bars or riding the subway? The question is a practical one but hints at an underlying tension around religious freedom that the medical emergency is revamping.
The Catholic hierarchy readily complied with the Italian government’s decisions. Too readily, according to some. “The interruption of public worship has been welcomed by the Italian Church with some bureaucratic laziness,” wrote the church historian Alberto Melloni in the newspaper La Repubblica. The Episcopal Conference of Italy made a weak gesture of protest — in a statement it complained of a “highly restrictive” decree — but went no further. Some commentators have lamented that religious authorities didn’t try — or didn’t try hard enough — to reach a compromise that would allow celebrations to continue, perhaps complying with the sanitary regulations by, say, capping the numbers of participants or shorten celebrations by reducing them to their most essential elements. Critics of the decision noted that Mass in Italy was not suspended even during the bombings in World War II.
The tension between physical health and spiritual comfort is in some ways an irreconcilable one — a dilemma in which acting to protect an indisputable value inevitably generates some sort of interior starvation. Nonetheless, there’s something sad about how this time around, the tension has barely been treated as something real, to be genuinely grappled with.
When the religious needs of practicing people aren’t met, they tend to look for other ways to fulfill them. For some Catholics in Italy’s north, that means gathering for clandestine Masses at priests’ houses and other private places, potentially smaller and more crowded than a church. News about impromptu, unauthorized services is widely circulating on WhatsApp and other social media. Worshipers in the most northern provinces were until recently crossing the border with Switzerland to go to Mass, before the government severely restricted travel. In a small village near Pavia, southwest of Milan, an 88-year-old priest was reported to the police because he celebrated Sunday Mass in the local church. Eight parishioners were in attendance.
https://www.nytimes.com/2020/03/10/opin ... 0920200310
Religion is supposed to be a source of comfort in times of confusion and suffering. And yet everywhere you look, services are being suspended.
ROME — Where does God self-quarantine during an epidemic? Not in a church, probably. At least not in a church in northern Italy, the center of the largest coronavirus outbreak in a Western country so far. Masses and other religious services, including funerals, have been suspended for weeks there, in keeping with government rulings to curb the contagion. On Sunday, the same day the government announced that the north was going under lockdown, all religious services throughout Italy, including those at mosques and synagogues, were canceled until at least April 3. (On Monday, travel restrictions were extended to the whole country.)
The suspensions have generated some strange outcomes: Until this past weekend, the Milan Cathedral was open to tourists, but not to worshipers. Even weekday Mass was prohibited, even though it typically attracts smaller crowds than the average bar at aperitivo time, a nonnegotiable social ritual in Italy. Religious services in Venice have also been canceled, including the celebrations in the Basilica of Saint Mary of Health, the baroque masterpiece that was built as a votive offering to mark the end of the plague that decimated the city’s population in 1630-31. Believers have been told to watch offerings of Sunday Mass broadcast on local TV or online, even though the difference between the two is like sitting next to a bonfire and contemplating a picture of it, as the Archbishop of Milan said while celebrating Mass in the empty cathedral.
Similar measures have been taken in Japan, South Korea and Iran, where several million worshipers have been deprived of the existential comfort of attending religious ceremonies in a moment of grave uncertainty and confusion. In an unprecedented step, Saudi Arabia suspended pilgrimages to the holy sites of Islam. The Church of the Nativity in Bethlehem was closed after a coronavirus case was confirmed in the area. Many more believers will be facing similar restrictions as the virus spreads. In the United States on Monday, congregants at a Washington, D.C., church were asked to self-quarantine after a priest who’d recently given them communion tested positive for coronavirus.
No one should dispute the need to strictly limit ritual gatherings and comply with public safety regulations, especially after the services in the secretive Shincheonji Church became a hotbed of infection in South Korea. Holy water is not a hand sanitizer and prayer is not a vaccine. Political decisions aimed to guarantee public safety should be based solely on scientific evidence.
But for believers, religion is a fundamental source of spiritual healing and hope. It’s a remedy against despair, providing psychological and emotional support that is an integral part of well-being. (It’s also an antidote to loneliness, which several medical experts point to as one of the most worrisome public health issues of our time.)
At a deeper level, religion, for worshipers, is the ultimate source of meaning. The most profound claim of every religion is to make sense of the whole of existence, including, and perhaps especially, circumstances marked by suffering and tribulation. Take such claims seriously enough, and even physical health, when it is devoid of greater purpose, starts to look like a hollow value. The history of religions is full of believers who risked their lives to defend their freedom of worship against some sort of authority. After the Roman emperor Diocletian prohibited Christians from gathering for worship, some of them were caught celebrating Mass in the town of Abitinae, in present-day Tunisia. They were tortured and eventually killed. Asked why they violated the emperor’s command, one of them replied, “Without the Lord’s Day, we cannot live.”
“For these Christians, the Sunday Eucharist was not a commandment, but an inner necessity,” Pope Benedict XVI said during a 2007 homily. “Without him who sustains our lives, life itself is empty,”
Today the threat comes from a virus that makes no distinction between believers and atheists, but the fundamental tension between religion and secular authorities is still there. In Italy, a traditionally Catholic country where only about 20 percent of the population attend weekly Mass, churches are being treated as providers of nonessential services, like movie theaters and concert halls. That has sparked intense reactions among some Catholics, who see the celebrations as particularly essential at a time when an invisible and pervasive menace strikes not just bodies but also souls, spreading panic and eroding social trust. What’s the difference between a handful of people gathering in a church, keeping safely at distance from one another, and groups meeting at restaurants, bars or riding the subway? The question is a practical one but hints at an underlying tension around religious freedom that the medical emergency is revamping.
The Catholic hierarchy readily complied with the Italian government’s decisions. Too readily, according to some. “The interruption of public worship has been welcomed by the Italian Church with some bureaucratic laziness,” wrote the church historian Alberto Melloni in the newspaper La Repubblica. The Episcopal Conference of Italy made a weak gesture of protest — in a statement it complained of a “highly restrictive” decree — but went no further. Some commentators have lamented that religious authorities didn’t try — or didn’t try hard enough — to reach a compromise that would allow celebrations to continue, perhaps complying with the sanitary regulations by, say, capping the numbers of participants or shorten celebrations by reducing them to their most essential elements. Critics of the decision noted that Mass in Italy was not suspended even during the bombings in World War II.
The tension between physical health and spiritual comfort is in some ways an irreconcilable one — a dilemma in which acting to protect an indisputable value inevitably generates some sort of interior starvation. Nonetheless, there’s something sad about how this time around, the tension has barely been treated as something real, to be genuinely grappled with.
When the religious needs of practicing people aren’t met, they tend to look for other ways to fulfill them. For some Catholics in Italy’s north, that means gathering for clandestine Masses at priests’ houses and other private places, potentially smaller and more crowded than a church. News about impromptu, unauthorized services is widely circulating on WhatsApp and other social media. Worshipers in the most northern provinces were until recently crossing the border with Switzerland to go to Mass, before the government severely restricted travel. In a small village near Pavia, southwest of Milan, an 88-year-old priest was reported to the police because he celebrated Sunday Mass in the local church. Eight parishioners were in attendance.
https://www.nytimes.com/2020/03/10/opin ... 0920200310