A group of women met for the first time a decade ago at an open house event at the Islamic Center of Middle Georgia. Christian women attended the event in hopes of meeting some Muslim women to learn about their faith. They met. They talked, and they decided they needed to meet regularly to discuss their faith and how its impact on the Middle Georgia community. Starting with 10-15 women around a table, the group shared meals together as they had intentional conversations about their faiths. As the group grew, they became known as the Women’s Interfaith Alliance of Central Georgia, which has around 500 members on its Facebook group.
“We live in a global community that is increasingly becoming more connected. So, learning about each other, learning to form relationships with each other, learning to coexist in appreciative, intimate ways is very important for the peace and harmony of human societies in general, especially so here in the South,” said Eman Abdulla, one of the founding members of the group.
The Church of Pakistan (CoP) has proposed to replicate the Christian-Muslim dialogue between the Anglican church and leading scholars of Egypt’s Al-Azhar University to foster interfaith harmony and peace in Pakistan.
According to a statement issued by the office of the Church of Pakistan (CoP) Moderator/President Dr Azad Marshall, the proposal was floated during a meeting between the Anglican church leadership and the scholars of the prestigious university of Islamic learning on the sidelines of a high-level event in Cairo where the Archbishop of Canterbury Justin Welby launched the new Anglican province of Alexandria.
The statement said that Archbishop Emeritus of the Anglican Province of Alexandria Mounir Hanna shared the idea of setting up a research center in Egypt comprising Muslim and Christian religious scholars based on their interactions over the last two decades. Al-Azhar University’s Grand Imam Mohamed Ahmed el-Tayeb welcomed the idea and assured his full cooperation, the statement added.
(JTA) — After Nazi graffiti was found at a Jewish cemetery in Argentina last week, the local Jewish community wanted to do more than just paint it over.
So on Friday, the local Jewish community of Sante Fe, a province about 300 miles northwest of Buenos Aires, convened representatives of other religious groups for an interfaith ceremony to remove the swastikas painted in the cemetery, one in the area dedicated to the memory of Holocaust victims.
The ceremony included evangelical Christians, Catholics and Muslims as well as representatives from a host of local groups, and it was streamed online. A video showed several people brushing over swastikas painted near the ground, followed by a series of comments from representatives of different groups.
“Pillars: How Muslim Friends Led Me Closer to Jesus” by Rachel Pieh Jones. Plough Publishing (Wal-den, New York, 2021). 264 pp., $ 17.99. “Islamophobia: What Christians Should Know (and Do) about Anti-Muslim Discrimination” by Jordan Denari Duffner. Orbis Books (Maryknoll, New York, 2021). 243 pp., $22. “A World of Inequalities: Christian and Muslim Perspectives,” edited by Lucinda Mosher. Georgetown University Press (Washington, 2021). 253 pp., $34.95.
I recommend all three of these timely books for anyone who wishes to understand the history and present reality of Christian-Muslim relations both within this country and around the world.
The title of Rachel Jones’ “Pillars” echoes the five basic pillars of Muslim faith: There is no god but God, prayer, almsgiving, fasting and pilgrimage.
The book is a personal journal, organized in five sections reflecting the pillars, of the author’s life in the heart of Africa, Somalia, where she and her husband moved to take part in a humanitarian effort to help the local Muslim inhabitants to learn more and achieve a better lifestyle.
She and her family endured many difficulties, from being looked down upon and excluded to fears of the violence that killed three of her Christian friends. But Muslim women come to her aid, teaching her how to interact with Muslim women and men, and bringing her family into their homes so she could better understand.
Jones and her Muslim friends journey together through the Muslim year, learning about each other through dialogue, listening to each other and, hesitatingly, praying together to the one God whom Christians and Muslims both worship.
This very personal story will introduce readers to Muslim religious traditions and, more importantly, to people with whom readers can relate and learn from.
“Islamophobia” details the present-day reality of a negative and largely false set of ideas about Muslims and Islam that has been part of Christian culture since at least the Crusades.
Ignoring what the holy book, the Quran, which is largely based upon the Hebrew Scriptures and the New Testament, actually states, Islam is portrayed as a religion that sees itself as having replaced Christianity and Judaism and is aimed at their destruction and creating a totalitarian structure to take over and rule the world.
Muslims are depicted as anti-women’s rights, as racists and evil slaveholders, as if Christians never “owned” slaves. While some Muslims might hold such views, and some Muslim societies have reflected them, this is not what the Quran teaches.
We Catholics, and Christians in general, have equally been guilty of such departures from the teachings of Jesus. So we must learn not to scapegoat Muslims by blaming them for the faults of our own history, and to a sad extent, the present.
The final third of the book, “Crafting a Christian Response,” provides the reader with a number of things Catholics and all Christians can do today to break the cycle of fear/hate of Muslims, both individually and communally.
Author Jordan Denari Duffner notes the good things that the Holy See has done but argues, correctly in my view, that more can and should be done.
In 2011, on the 10th anniversary of 9/11, it seemed as if we were heading in the right direction as a nation. We became wary of knee-jerk Islamophobia. We began to learn how to mourn and to heal together after the 9/11 tragedy: Jews, Christians, Muslims, members of other faiths and backgrounds. As Americans, we took pride in being one nation.
Now, as we are approaching the 20th anniversary of 9/11, we Jewish, Christian and Muslim leaders believe we must march as a nation united, shoulder to shoulder, advancing our common American ideals.
On Jan. 6, 2021, for the first time in our nation’s long proud history, we did not have a peaceful, uneventful transfer of power. Political parties no longer merely disagree about what is best for the country; they vilify one another, country be damned. We treat one another as enemies rather than as fellow citizens. Now we are testing whether our nation can endure. We have begun to hear a war of words on our television screens and other devices every evening.
We must be “dedicated to the great task remaining before us. We are not enemies, but friends. We must not be enemies.” As did Lincoln, whose words we have just echoed, we three religious leaders call upon us all to rebuild and become better together.
We can still proclaim that we are a nation of immigrants and descendants of the enslaved, alongside the indigenous communities who called this place their home long before we arrived. We can declare that diversity is what makes our nation strong and ever stronger. We can celebrate our differences, rather than protest and exploit them. We call upon all of America to work as one to repair the breach. Yes, we will disagree; but we must also show common purpose to work through these disagreements.
(Washington Jewish Week via JTA) — Picture four young adults of different faiths sharing one house for one year. That’s not the premise of a new reality TV show. It’s just reality.
Abrahamic House is an interfaith fellowship program in which four people ages 21 to 35 share a home for one to two years. In exchange for subsidized rent, the residents organize programs and community events.
It’s a concept inspired by the Moishe House group-living program, but instead of involving only Jews, Abrahamic House is home to a Jew, a Christian, a Muslim and a Baha’i.
“We are trying to build bridges,” said Abrahamic House founder Mohammed Al Samawi, 34.
Applications for the D.C. Abrahamic House are open. Once the four fellows have been selected, they will be offered three possible sites for their house, Al Samawi said.
With Abrahamic House, Al Samawi wants to promote collaboration among adults from often hostile religions, and to challenge their stereotypes of each other. With any luck, such success will spread to the broader community.
IT SEEMS to me that neither science nor religion is good or bad in themselves. It is people who make good use or bad use of them. Thus, the goodness or badness of science and religion depends upon the goodness or badness of humans who use them to solve or create life’s problems.
The Bible advocates peaceful coexistence as it exhorts believers in these words, “You shall not hate your brother in your heart, but you shall reason frankly with your neighbour…You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbour as yourself” (Leviticus 19:17-18). The Lord Jesus emphasized that loving God and our neighbours is the greatest commandment.
Prophet T.B. Joshua teaches that a person’s neighbours include those who do not share the same faith with him or her. This means differences in faiths should not serve as catalyst for religious conflict or oppression. Ghana’s Vice President, Dr. Mahamudu Bawumia, a Muslim recently expressed delight over peaceful Christian-Muslim relations in Ghana, describing it as enviable religious tolerance.
The Vice President was speaking at the commissioning of the National Mosque in Accra recently. The 5000-capacity Mosque complex described by Mrs. Gina Blay, Ghana’s Ambassador to Germany as hybrid in her Twitter post, was funded by the Turkish Government. Surprisingly, however, the imposing Muslim edifice was commissioned by a Christian.
The cultural landmark in the UAE capital, which includes a synagogue, a church and a mosque, is meant to be a beacon of understanding and peaceful coexistence, inspired by the Document on Human Fraternity.
By Robin GomesThe Abrahamic Family House, which encloses a synagogue, a church and a mosque in a single complex, and which is scheduled to be inaugurated in 2022, is 20 percent complete, the Higher Committee of Human Fraternity (HCHF) said in a statement on Tuesday. The Committee, which is also supervising the project , said it is inspired by the 2019 Document on Human Fraternity. Constructed on Saadiyat Island in Abu Dhabi, the capital of the United Arab Emirates, the project is closely followed by Pope Francis and the Grand Imam Ahmed el-Tayeb of al-Azhar, who endorsed the design, the HCHF said.
The Abrahamic Family House derives its name from the Old Testament biblical figure, Abraham, who is recognized and greatly revered by Jews, Christians and Muslims.
Shared values The Abrahamic Family House’s design, by architect Sir David Adjaye, captures. the values shared by Judaism, Christianity, and Islam, through three main buildings, including a mosque, a church, and a synagogue in one place. “As such, the complex innovatively recounts the history and builds bridges between human civilizations and heavenly messages.”
The names of the three separate iconic houses of worship in the Abrahamic Family House complex are officially unveiled as “Imam AlTayeb Mosque,” “St. Francis Church,” and “Moses Ben Maimon Synagogue”. Moses ben Maimon was a prolific and influential Sephardic Jewish philosopher of the Middle Ages.
Interfaith harmonious coexistence Besides the 3 places of worship, the site includes a cultural center that aims to encourage people to exemplify human fraternity and solidarity within a community that cherishes the values of mutual respect and peaceful coexistence, while the unique character of each faith is preserved.
The design of the Abrahamic Family House was first unveiled by Sheikh Abdullah bin Zayed Al Nahyan, UAE Minister of Foreign Affairs and International Cooperation, at a global gathering in New York in 2019, during the 2nd meeting of the HCHF. IT said the design was also presented to Pope Francis and the Grand Imam during a meeting with them in November that year.
“The Abrahamic Family House epitomizes interfaith harmonious coexistence and preserves the unique character of each religion,” said Mohamed Khalifa Al Mubarak, Chairman of the Department of Culture Abu Dhabi and an HCHF member. He said, “It personifies Abu Dhabi’s vision for human fraternity and embeds coexistence into the already diverse cultural fabric of the UAE. Overseeing the development of this iconic project is inspiring and reflective of the UAE efforts in realizing the values of the Document on Human Fraternity and fostering its lofty principles.”
(RNS) — Every January, the city of New York hosts an interfaith breakfast that gathers my fellow New Yorkers who work to improve the lives of people in the five boroughs of NYC and beyond.
Gathered under one roof for several hours are representatives of the many different faiths that can be found in our city: Muslims, Jews, Sikhs, Buddhists, Jains and so many others assemble, not only to celebrate our diversity but to address pressing social justice issues, including racial equity, systematic racism and racially biased policing.
Interfaith coalitions have long taken up racial justice causes, most famously in the civil rights movements of the ‘60s, and New York’s is one of literally hundreds of similar gatherings I have attended in my life as a Black Christian minister.
Yet, interfaith organizations themselves have often not taken racial equity work seriously. Some of the great interfaith organizations of the early 20 century, such as the National Conference of Christians and Jews (NCCJ), have either actively discouraged the participation of Black leaders or passively signaled their disinterest by ignoring the struggle for racial justice that their Black and brown neighbors and their religious leaders were facing.
This is despite the interfaith mingling that is woven into the history of Black people in America in traditional African religious traditions, Islam and Christianity as well as other faiths such as Judaism, Hinduism and Buddhism. The National Museum of African American History and Culture in Washington, D.C., has more than 1,000 religious artifacts that demonstrate the breadth of faith expressions among Black people since the first enslaved people from Africa brought their Muslim faith to this country.