Suburban faith leaders will come together to host a virtual interfaith prayer service for World Peace Day at 2 p.m. Sunday, January 17.
Eboo Patel, founder and president of the nonprofit Interfaith Youth Core, will deliver the keynote address. Patel is a noted Muslim community leader and speaker on issues of religious diversity, civic engagement, and the intersection of racial equality and interfaith cooperation.
The event is organized by the Naperville Interfaith Leaders Association, Congregation Etz Chaim and Congregation Beth Shalom and co-sponsored by various faith communities.
Spontaneous interactions are rare during the COVID-19 era. Our conversations, except for those that occur with the people we live with, are decidedly deliberate. College publications ranging from The Harvard Gazette to The Daily Princetonian have highlighted college students’ loss of impromptu conversations and casual community during the pandemic.
The loss of one particular type of on-campus exchanges, however, deserves special attention: interfaith interactions.
Although Princeton is a secular institution, and many Princeton students do not identify as people of faith, the University’s campus is conducive to interfaith interactions. Princeton students come from a wide variety of faiths, including Sikhism, Buddhism, Christianity, and Islam, among many others. Official data about Princeton students’ religious affiliations is not readily available, but the recent frosh survey from the ‘Prince’ provides a glimpse into the Class of 2024’s religious composition. Of the 713 first-years who disclosed their religious affiliation on the survey, 38.3 percent identified as Christian, 8 percent as Jewish, and 4.9 percent as Hindu. For comparison, in the United States at large, 70.6 percent of individuals identify as Christian and 5.9 percent as holding a non-Christian faith. For students hailing from religiously homogeneous communities, their first meaningful interfaith interactions may well occur at Princeton.
Unfortunately, informal interfaith settings are difficult to recreate online. Take the Center for Jewish Life’s Shabbat dinners, which Princeton’s Jewish Chaplain, Rabbi Julie Roth, called “one of the high points of the week at the Center for Jewish Life.” According to Rabbi Roth, last academic year, from September to March, one thousand students attended a Shabbat dinner. Approximately five hundred of Princeton’s undergraduates are Jewish. These dinners, which were fruitful sites of interfaith dialogue, have been suspended during the pandemic, as have many other interfaith events. As Rabbi Roth noted, “we can’t really replicate that Shabbat dinner experience online.” She further explained that “the Princeton-affiliated chaplains still meet on a monthly basis, but we haven’t had as much interfaith programming in this Zoom environment.”
Webinar highlights Christian, Jewish, Muslim and Rastafari voices calling for action on Just Finance and Reparations
(LWI) – Just Finance is “not just about finance,” but also about values of fairness, equity, trust and honesty, therefore faith communities can bring a vital voice in the search for a more equitable global economic system.
The online discussion on 2 October, moderated by LWF’s Program Executive for Public Theology and Interreligious Relations, Rev. Dr Sivin Kit, was part of a process known as the New International Financial and Economic Architecture (NIFEA). Its goals include deepening interfaith cooperation in working towards a just and sustainable global economy.
Colonial legacy of commodification
Christian panelist, Rev. Dr Karen Georgia Thompson, Associate General Minister and Co-Executive for Global Ministries for the United Church of Christ in the United States, spoke about the need for churches to examine the ways they have profited from the colonial commodification and exploitation that lies at the heart of today’s economic and social inequalities.
It is hard to talk about financial debt, she said, without first considering the moral debts owed to those who suffered from “enslavement, manipulation of historic truths and lack of equality” during the centuries of colonial expansion by Western nations. “Extraction of human and natural resources from the African continent must be a part of the conversation about reparations,” she insisted.
Christian scriptures, she continued, are full of texts that speak about right relationships reconciliation, forgiveness and restitution. It is in these texts, she said, “that we need to ground these conversations about debt reduction and about restitution.”
A large canopy tent stood Monday afternoon in a lot adjacent to Redeemer Lutheran Church, 1905 W. Wisconsin Ave. Under it stood rows of metal chairs, carefully spaced six-feet apart in every direction. A forest of red, white, and blue yard signs lined the street urging passersby, VOTE!
The scene was set for the Interfaith Candlelight Rally Kick Off for Early Voting. On the eve of Wisconsin’s two weeks of early voting (Oct. 20 – Nov. 1), a diverse group of religious and cultural organizations brought together faith leaders to “light up Milwaukee” and inspire their communities to vote.
The Milwaukee Muslim Women’s Coalition and the Wisconsin Muslim Civic Alliance lent their support to the effort as sponsors of the event.
Other sponsors included MICAH (Milwaukee Intercity Congregations Allied for Hope), Souls to the Polls, League of Progressive Seniors, Interfaith Conference of Greater Milwaukee, Voces de la Frontera, Buddhist Peace Fellowship, Congregation Shir Hadash, Hmong American Women’s Association, MASH, Milwaukee Area Labor Council, Progressive Baptist Church, SEIU, Tikkun Ha-lr and Urban Underground.
Redeemer Lutheran Church served as host. “Redeemer is a great location and we like to host. We pride ourselves on our hospitality,” said Pastor Lisa Bates-Froiland in an interview after the event. “To remind people to vote the day before early voting starts is so close to our mission. As citizens, we are called on to live out our responsibilities as we can.”
By 5:30 p.m., when the rally started in earnest, amid a chill in the air and light snow, more than 150 people of multiple creeds and cultures joined together to share music and speeches, and to raise candles in celebration of the right to vote.
ROME (CNS) — The only way to end war and ensure humanity’s survival is “through encounter and negotiation, setting aside our conflicts and pursuing reconciliation, moderating the language of politics and propaganda, and developing true paths of peace,” Pope Francis said.
The pope, Ecumenical Patriarch Bartholomew of Constantinople and an international array of other Christian, Muslim, Jewish, Sikh and Buddhist leaders gathered on Rome’s Capitoline Hill Oct. 20 to affirm their community’s commitment to peace, dialogue, fraternity and assistance to the poor and needy.
Before coming together to make their peace pledge, the religious leaders gathered with members of their own faith families to pray, focusing on the theme, “No one is saved alone: Peace and fraternity.”
The notion of the Arab and Muslim world as a cauldron of perpetual religious strife – and thus a place to avoid – has been a difficult rap to beat. Yet many countries keep defying the myth. The latest may be Sudan. On Sept. 3, its prime minister, Abdalla Hamdok, signed an agreement to enshrine the principle of “separation of religion and state” in the constitution. In addition, political parties would not be established on a religious basis.
Sudan joins Tunisia, Iraq, Lebanon, and a few other Muslim-majority countries that are trying to curb their sectarian divisions or the strict imposition of sharia, or Islamic law, on civic and private life. Notions of political equality are rising up, led mostly by youthful protesters who rely on the Arabic term for citizens: muwatinun.
Sudan’s move toward secular governance comes out of pro-democracy protests that felled a dictator, Omar al-Bashir, in April 2019. His three-decade legacy of Islam as the de facto state religion is slowly being overturned in favor of a unifying “civilian state.” An interim constitution makes no mention of sharia. The transitional government has abolished the apostasy laws as well as corporal punishment or flogging of non-Muslims. It allows non-Muslims to drink alcohol. It has banned female genital mutilation, a practice tied to certain religious views of women.
Lebanon (MNN) — The more tragedies and hardships that hit countries and cities, the more communities splinter, drawing dividing lines and focusing on themselves. But even during trying circumstances, the Arab Baptist Theological Seminary (ABTS) looks to build bridges and foster friendship between Christians and Muslims through its Institute of Middle East Studies’ (IMES) peace-building initiatives.
Chief academic office Martin Accad explains that these peace-building initiatives remain distinctive because they put faith at the center.
“The purpose is to allow your faith values [to] inspire living together across faith traditions and working together towards the common good,” he says.
Included in these initiatives is the Friendship Network of Church and Mosque Goers. For the past two and a half years, IMES has worked to build a network of leaders across Lebanon that can bring people of both faiths together.
“With this group of 25 to 30 people, we explore themes around friendship,” Accad explains.
The pandemic meant these groups had to stop meeting, but the health crisis combined with a severe economic downturn means unity and cooperation are more important than ever. Accad says the friendship network is using relief funds to help both communities. The network has had Christian and Muslim leaders take food packs to families together.
“We want to demonstrate that in times of crisis, faith leaders, out of their values, are able to think beyond the wellbeing of their own community,” he says.
Accad also explains delivering these food packages serves two important purposes.
“We will have an impact in certain families that we are reaching out to, but most importantly, we will be demonstrating that people of faith can collaborate together toward the common good,” he says.
“It doesn’t mean that all religions are equal. It doesn’t mean that we are trying to say that there are no differences. On the contrary, true dialogue and peace building is based on the recognition that we are different, and we can collaborate together despite our differences.”
I recently had an exchange with someone who was concerned about my approach to interfaith work.
As the executive director of SpokaneFāVS, my job is more than religion reporting. Through our journalism, commentary and the FāVS Center (our 1-year-old faith and nonfaith community center), our goal is to foster community dialogue and educate people about the beliefs that make up this great city.
One of the glorious things about Spokane is its religious diversity. Besides hundreds of Christian churches, we have two Sikh gudwaras, and strong Muslim, Buddhist, Baha’i and Hindu communities – to name a few. We also have an increasing number of atheists, agnostics and nones (those with no affiliation).
To me, interfaith work means bringing all those voices to the table.
The term ‘interfaith,’ though, has become loaded because many seem to associate it only with progressives.
And that’s where the above-mentioned exchange comes in. This person couldn’t understand why we would have conservatives and/or Evangelicals sitting at our table – people who saw LGBT issues and Black Lives Matter differently than them.
On the flip side, I’ve also had people question why we have atheist writers. My argument to them is the same.
I reminded them that interfaith work (or faith and nonfaith, as I prefer) can’t be exclusive. We can’t preach inclusivity, and then leave groups out who have different views from us. (Extremists would be the exception).
FāVS has worked hard to become a gathering place for all beliefs, which of course means not everyone sees eye to eye.
(LWI) – Joint theological study resources on the sacred texts of both Christians and Muslims open up possibilities to gain “new perspectives” and “fresh insights into the meaning and transformative dynamics” of each other’s Holy Scriptures.
Sinn, the publication co-editor is currently professor of Ecumenical Theology at the World Council of Churches Ecumenical Institute in Bossey, Switzerland. While the new edition targets all German-speaking regions, she noted a particular interest in Germany due to its historical “contributions to the dialogue between philosophical and theological hermeneutics.” In recent years, universities there “have provided opportunities for new interreligious collaboration on scriptural interpretation and hermeneutics,” she said.