Archive for the ‘Major Speakers’ Category
The Parliament of the World’s Religions Board Chair Imam Abdul Malik Mujahid extends congratulations to Rabbi David Saperstein on his nomination by President Obama to lead the United States Department of State Office of International Religious Freedom. Saperstein who serves as Director and Counsel of the Religious Action Center of Reform Judaism would become the first non-Christian to take the office now vacant for nine months.
Board Chair Mujahid welcomes the unprecedented move of the Obama Administration to advance a Jewish Rabbi to lead the office first established by the International Religious Freedom Act of 1998.
Mujahid’s congratulatory letter highlights Saperstein’s “admirable record of touching humanity through faith-based justice,” and commends his expert leadership as an example of how progress can be achieved through engaging the guiding institutions.
In addressing the interfaith movement at the 2009 Parliament of the World’s Religions in Melbourne, Australia, Saperstein hosted an engagement session entitled “The State and Religious Freedom,” and was featured prolifically on panels including:
- Poverty Must No Longer Be With Us with Huruhisa Handa, Jim Wallis, Katherine Marshall, Dr. A T Ariyaratne, Tim Costello, Sulak Sivaraksa and Sr. Joan Chittister
- Democracy and Diversity in Global Perspective with Anwar Ibrahim, Pal Ahluwalia, Bishop Peter Elliott, Dr. M Din Syamsuddin, and Dr. Barabara McGraw
- The Role of Religion and Spirituality in the Public Discourse with Archbishop Philip Freier
Designated in Newsweek’s 2009 list as the most influential rabbi in the country and described in a Washington Post profile as “the quintessential religious lobbyist on Capitol Hill,” Rabbi David Saperstein represents the national Reform Jewish Movement to Congress and the Administration as the Director of the Religious Action Center of Reform Judaism. The Center not only advocates on a broad range of social justice issues but provides extensive legislative and programmatic materials to synagogues nationwide, and coordinates social action education programs that train nearly 3,000 Jewish adults, youth, rabbinic and lay leaders each year.
Read more about Rabbi David Saperstein.
President Jimmy Carter’s “Call to Action” on Women, Religion, Violence and Power; (Excerpt Features 2009 Parliament)
All the elements in this book concerning prejudice, discrimination, war, violence, distorted interpretations of religious texts, physical and mental abuse, poverty, and disease fall disproportionately on women and girls.
I saw the ravages of racial prejudice as I grew up in the Deep South, when for a century the U.S. Supreme Court and all other political and social authorities accepted the premise that black people were, in some basic ways, inferior to white people. Even those in the dominant class who disagreed with this presumption remained relatively quiet and enjoyed the benefits of the prevailing system. Carefully selected Holy Scriptures were quoted to justify this discrimination in the name of God.
There is a similar system of discrimination, extending far beyond a small geographical region to the entire globe; it touches every nation, perpetuating and expanding the trafficking in human slaves, body mutilation, and even legitimized murder on a massive scale. This system is based on the presumption that men and boys are superior to women and girls, and it is supported by some male religious leaders who distort the Holy Bible, the Koran, and other sacred texts to perpetuate their claim that females are, in some basic ways, inferior to them, unqualified to serve God on equal terms. Many men disagree but remain quiet in order to enjoy the benefits of their dominant status. This false premise provides a justification for sexual discrimination in almost every realm of secular and religious life. Some men even cite this premise to justify physical punishment of women and girls.
Another factor contributing to the abuse of women and girls is an acceptance of violence, from unwarranted armed combat to excessive and biased punishment for those who violate the law. In too many cases, we use violence as a first rather than a last resort, so that even deadly violence has become commonplace.
My own experiences and the testimony of courageous women from all regions and all major religions have made it clear to me that as a result of these two factors there is a pervasive denial of equal rights to women, more than half of all human beings, and this discrimination results in tangible harm to all of us, male and female.
My wife, Rosalynn, and I have visited about 145 countries, and the nonprofit organization we founded, The Carter Center, has had active projects in more than half of them. We have had opportunities in recent years to interact directly among the people, often in remote villages in the jungles and deserts. We have learned a lot about their personal affairs, particularly that financial inequality has been growing more rapidly with each passing decade. This is true both between rich and poor countries and among citizens within them. In fact, the disparity in net worth and income in the United States has greatly increased since my time in the White House. By 2007 the income of the middle 60 percent of Americans had increased at a rate twice as high as that of the bottom 20 percent. And the rate of increase for the top 1 percent was over fifteen times higher, primarily because of the undue influence of wealthy people who invest in elections and later buy greater benefits for themselves in Washington and in state capitals. As the conservative columnist George Will writes, “Big government inevitably drives an upward distribution of wealth to those whose wealth, confidence and sophistication enable them to manipulate government.”
Yet although economic disparity is a great and growing problem, I have become convinced that the most serious and unaddressed worldwide challenge is the deprivation and abuse of women and girls, largely caused by a false interpretation of carefully selected religious texts and a growing tolerance of violence and warfare, unfortunately following the example set during my lifetime by the United States. In addition to the unconscionable human suffering, almost embarrassing to acknowledge, there is a devastating effect on economic prosperity caused by the loss of contributions of at least half the human beings on earth. This is not just a women’s issue. It is not confined to the poorest countries. It affects us all.
After focusing for a few years on the problem of gender discrimination through our human rights program at The Carter Center, I began to speak out more forcefully about it. Because of this, I was asked to address the Parliament of the World’s Religions, an audience of several thousand assembled in Australia in December 2009, about the vital role of religion in providing a foundation for countering the global scourge of gender abuse. My remarks represented the personal views of a Christian layman, a Bible teacher for more than seventy years, a former political leader.
I reminded the audience that in dealing with each other, we are guided by international agreements as well as our own moral values, most often derived from the Universal Declaration of Human Rights, the Bible, the Koran, and other cherished texts that proclaim a commitment to justice and mercy, equality of treatment between men and women, and a duty to alleviate suffering. However, some selected scriptures are interpreted, almost exclusively by powerful male leaders within the Christian, Jewish, Muslim, Hindu, Buddhist, and other faiths, to proclaim the lower status of women and girls. This claim that women are inferior before God spreads to the secular world to justify gross and sustained acts of discrimination and violence against them. This includes unpunished rape and other sexual abuse, infanticide of newborn girls and abortion of female fetuses, a worldwide trafficking in women and girls, and so-called honor killings of innocent women who are raped, as well as the less violent but harmful practices of lower pay and fewer promotions for women and greater political advantages for men. I mentioned some notable achievements of women despite these handicaps and described struggles within my own religious faith. I called on believers, whether Protestant, Catholic, Coptic, Jew, Muslim, Buddhist, Hindu, or tribal, to study these violations of our basic moral values and to take corrective action.
No matter what our faith may be, it is impossible to imagine a God who is unjust.
— Zainah Anwar, founder of Sisters in Islam, Malaysia
In the following pages I will outline how I learned more and more about these issues, as a child, a submarine officer, a farmer, and a church leader during the civil rights struggle, as a governor and a president, as a college professor, and in the global work of The Carter Center. During the nine decades of my life I have become increasingly aware of and concerned about the immense number of and largely ignored gender-based crimes. There are reasons for hope that some of these abuses can be ended when they become better known and understood. I hope that this book will help to expose these violations to a broader audience and marshal a more concerted effort to address this profound problem.
I will explore the links between religion-based assertions of male dominance over women, as well as the ways that our “culture of violence” contributes to the denial of women’s rights. I maintain that male dominance over women is a form of oppression that often leads to violence. We cannot make progress in advancing women’s rights if we do not examine these two underlying factors that contribute to the abuse of women.
In August 2013 I joined civil rights leaders and two other American presidents at the Lincoln Memorial to commemorate the fiftieth anniversary of Martin Luther King Jr.’s “I Have a Dream” speech, delivered there in 1963. As I looked out on the crowd and thought about the book I was writing, my thoughts turned to a different speech that King made, in New York City four years later, about America’s war in Vietnam, in which my oldest son was serving. King asserted, “I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government.” King went on to ask that we Americans broaden our view to look at human freedom as inextricably linked with our commitment to peace and nonviolence.
Using this same logic, it is not possible to address the rights of women, the human and civil rights struggle of our time, without looking at factors that encourage the acceptance of violence in our society — violence that inevitably affects women disproportionately. The problem is not only militarism in foreign policy but also the resort to lethal violence and excessive deprivation of freedom in our criminal justice system when rehabilitation alternatives could be pursued. Clearly, short-term political advantages that come with being “tough on criminals” or “tough on terrorism” do not offer solutions to issues like persistent crime, sexual violence, and global terrorism.
I realize that violence is not more prevalent today than in previous periods of human history, but there is a difference. We have seen visionary standards adopted by the global community that espouse peace and human rights, and the globalization of information ensures that the violation of these principles of nonviolence by a powerful and admired democracy tends to resonate throughout the world community. We should have advanced much further in the realization of women’s rights, given these international commitments to peace and the rule of law. Instead many of the gains made in advancing human rights since World War II are placed at risk by reliance on injury to others as a means to solve our problems.
We must not forget that there is always an underlying basis of moral and religious principles involved. In August 2013 Pope Francis stated quite simply that in addition to the idea that violence does not bring real solutions to societal problems, its use is contrary to the will of God: “Faith and violence are incompatible.” This powerful statement exalting peace and compassion is one on which all faiths can agree.
In June 2013 The Carter Center brought together religious leaders, scholars, and activists who are working to align religious life with the advancement of girls’ and women’s full equality. We called this a Human Rights Defenders Forum. Throughout this book I have inserted brief statements from some of these defenders that offer a rich array of ideas and perspectives on the subject.
“A Call to Action” © 2014 by Jimmy Carter. Reprinted by permission of Simon & Schuster Inc., N.Y
by Katherine Marshall
from Huffington Post
The United Nations General Assembly began on February 11 to debate Syria’s prolonged and bitter tragedy of killing, after the Security Council, next door, failed miserably to find enough agreement among the world’s dominant nations to act. United Nations idealists believe that the General Assembly, as a body representing all the world’s nations, has the responsibility and the capacity to protect the vulnerable. Sadly such idealism is generally in scant supply these day and so these General Assembly debates have an aura of symbolism as the tanks mass in Syria.
On February 7 in the same General Assembly Hall a very different group gathered in a very different spirit. It was inspired by what some might call an even more idealistic cause: interfaith harmony. For the first time World Interfaith Harmony Week was celebrated at the United Nations. Sikhs, Zoroastrians, Muslim imams, Christian bishops, Shinto priests, Jewish rabbis, and many others came there to celebrate and reflect on their deep belief that, while religious diversity is part of humanity’s very essence, people can live in peace and harmony. The morning event did change the generally dour tone of the Hall as music echoed, children read inspirational passages, and speaker after speaker spoke to the ideals of common cause and the common good. It concluded with representatives of different religions symbolizing their common, shared care for the earth as each watered a tree.
World Interfaith Harmony week, for those who gathered to celebrate, marked a hard won achievement. In October 2010 the General Assembly passed, unanimously, a Resolution declaring the first week in February each year as World Interfaith Harmony Week. In proposing it, King Abdullah of Jordon harked back to the initiative of Muslim leaders who reached out to Christians in a 2007 letter entitled “A Common Word”. The King urged that: “It is .. essential to resist forces of division that spread misunderstanding and mistrust, especially among peoples of different religions…Humanity everywhere is bound together, not only by mutual interests, but by shared commandments to love God and neighbor; to love the good and neighbor.” The aim is thus to work through interfaith dialogue and common action to counter the idea and reality of a clash of civilizations.
by Paul Brandeis Raushenbush
from Huffington Post
Jimmy Carter is the 39th president of the United States, founder of the Carter Center and recipient of the Nobel Peace Prize. He has authored many books, the most recent being “Through the Year with Jimmy Carter: 366 Daily Meditations from the 39th President.” In this wide-ranging interview, HuffPost’s Senior Religion Editor spoke to President Carter by phone about the role faith played in the Israel-Egypt Peace Treaty, the time of his greatest alienation from God, faith in the White House and his personal daily devotional practice.
In addition to being a Governor of Georgia and President of the United States, you are known as a Sunday School teacher. Are you comfortable with that identity?
I started teaching Sunday school when I was 18 at the Navel Academy Chapel. I led services when we were out at sea while I was in the navy; taught Sunday school 14 times when I was U.S. President at First Baptist Church in Washington, D.C. I just finished my 650th lesson at Maranatha Baptist Church, so you might say I have been a Sunday school teacher all my life.
Who were some of your most influential religious teachers?
Well, my father was the main one. He was a Baptist deacon and Sunday school teacher, and I started going to Sunday school when I was 3. He shaped my early knowledge of Jesus, and I was baptized as a Christian when I was 11 years old.
Later, Billy Graham was probably the closest one to me. I believed what my father taught me about the separation of church and state, so when I was President I never invited Billy Graham to have services in the White House because I didn’t think that was appropriate. He was injured a little bit, until I explained it to him.
Among the theologians, I think Paul Tillich is probably the one I have read the most because he shaped my thoughts about the relation between religion and politics and the fact that religious faith was not incompatible with political service. I tried to apply my religious beliefs when I was governor and later president without being ostentatious about it.
But I don’t claim to be knowledgeable about theology. Most of my knowledge comes out of my experience and the lessons in the Bible. Every Sunday I’m home I teach 45 minutes and we boiled them down to one page for the new book, “Through the Year with Jimmy Carter.”
by Celia Wren
from Commonweal Magazine
Painted stars splay across the ceiling of an old Greek church. A flower blooms in slow motion. Tree roots twine serenely round the rocks of an ancient ruin. The images in the nonfiction film Journey of the Universe are luminously beautiful—and so well meshed that their flow feels almost effortless. But a great deal of effort has gone into this hour-long work, which aims to knit modern scientific knowledge and religious and humanistic perspectives into a seamless, eye-opening chronicle of cosmic and earthly evolution.
Indeed, the genesis of Journey—airing on PBS stations beginning December 3 (check local listings)—stretches back more than three decades, to the publication in 1978 of an article titled “The New Story,” by Thomas Berry, the influential thinker who taught at Fordham University and directed the Riverdale Center of Religious Research. “The New Story” argued that humans were positioned between important narratives—namely, the scientific narrative about the unfolding of the universe and the creation stories offered by religious traditions. Might a new narrative be possible—one that integrates these worldviews?
Mary Evelyn Tucker and Brian Thomas Swimme, scholars who worked closely with Berry (he died in 2009), have responded to the challenge. The two have coauthored both the film Journey of the Universe and the companion book, published by Yale University Press. Tucker, who codirects the Forum on Religion and Ecology at Yale University, has also done yeoman’s work on Journey’s educational DVD, hosting twenty half-hour conversations with scientists, educators, and environmentalists, including Sr. Marya Grathwohl, OSF, of Earth Hope in Wyoming, and Sr. Paula Gonzalez, SC, of EarthConnection in Cincinnati.
It’s the affable Swimme—professor at the California Institute of Integral Studies—who hosts the film, speaking with enthusiasm about matters like the Big Bang (he prefers the term “The Great Flaring Forth”); the arrangement of the solar system (he illustrates it with vegetables, using a cabbage for the sun); the significance of plate tectonics; the advent of life on earth; the nature of photosynthesis; and the development of art and language among humans. The film even addresses the phenomenon of compassion, suggesting that it is a natural, if rather marvelous, part of human evolution—perhaps an extension of the maternal instinct (a shot of a koala and her baby helps illustrate this theory).
|Wednesday, December 14, 2011
10:00am U.S. Central Time
This webinar will address spiritual and practical imperatives that emerge from the intersections of religion and development. We now approach the culmination of the Millennium Development Goal challenge set in the year 2000. What are the successes, flops, and challenges we must face to create greater equity in our communities and around the world?
Katherine Marshall is a Senior Fellow at Georgetown University’s Berkley Center for Religion, Peace, and World Affairs and Visiting Professor in the School of Foreign Service. She leads the Berkley Center’s work on faith-inspired institutions working in development, that has involved both a regional “mapping” and explorations of priority development topics, around the basic questions: what can we learn from faith inspired work and why is it important for global development efforts? She is Executive Director of the World Faiths Development Dialogue.
Title: Ending Poverty: Practical Steps for Those Inspired by Their Faith
Date: Wednesday, December 14, 2011
Time: 10:00 AM – 11:00 AM CDT
After registering you will receive a confirmation email containing information about joining the Webinar.
Required: Windows® 7, Vista, XP or 2003 Server
Required: Mac OS® X 10.4.11 (Tiger®) or newer
Space is limited.
Reserve your Webinar seat now at:
by Katherine Marshall
from Huffington Post
Loving kindness, compassion, and above all self-awareness: Thai Buddhist leader Sulak Sivaraksa always returns to those themes when he speaks. But there’s a steely determination behind his gentle facade and admonitions to pay attention to one’s breathing as a first step to self mastery. Sulak accepted the Niwano Peace Prize in Kyoto, Japan, on July 23 in a ceremony that highlighted his life’s work, marked over many decades by the courage, determination, imagination, and the inspiration that are the anchors of his Buddhist faith. It was a splendid occasion to celebrate a special leader.
The Niwano Peace Prize has been awarded annually for 28 years, to a leader or organization whose work for peace draws on a religious or spiritual inspiration and a commitment to interfaith action. Established by the Niwano family which leads the lay Buddhist organization, Rissho Kosei-Kai, the winner is selected by an international committee (I am currently the chair). Rather little known in the United States, the Niwano laureates are an impressive group and the aspiration is that this prize be a spiritual equivalent to the Nobel Peace Prize.
Sulak Sivaraksa was selected as the 2011 winner because his life of dedication to peace and justice exemplifies the principles of the Niwano Peace Prize. He uses a wide range of tools — insights, personal example, and raw persistence — to change the views of political leaders, scholars, and young people, in Thailand, Asia, and the world. He encourages a new understanding of peace, democracy, and development, challenging accepted approaches that fail to give priority to poor citizens, men and women alike. He gives new life to ancient Buddhist teachings about nonviolence.
The Dalai Lama’s message of compassion long has transcended Tibetan Buddhism and enchanted people of all faiths — and no faith.
It’s an ethos that blends spirituality with humanism and logic, common ground on which most religious traditions tend to agree.
This weekend, Tenzin Gyatso, the 14th dalai lama and spiritual leader of troubled Tibet, will bring tidings to Chicago that address religious tensions head on and prescribe what it takes to ease them.
The anticipation of his arrival inspired a dozen religious communities to undertake an unusual artistic endeavor that will provide the backdrop to the Dalai Lama’s appearance Sunday on the campus of the University of Illinois at Chicago.
Framing the Dalai Lama on stage will be a dozen towering religious icons created by artists of other traditions. Roman Catholics decorated a star and crescent of Islam. Native Americans created the nine-pointed star of the Baha’i faith. An African-American Protestant congregation on the South Side incorporated the design of the 4,000-year-old symbol of Zoroastrianism, a tradition some didn’t know existed before the project.
“It’s an amazing show of support and unity that different people of different faiths actually came together,” said Nina Norris, a member of St. Matthias Catholic Church in Chicago’s Lincoln Square neighborhood. “The fact that it’s guided under the Dalai Lama is maybe the only way it could happen.”
Invited by the Theosophical Society in America, the group that hosted the monk’s first visit to the Chicago area in 1981, the Dalai Lama will present a public talk Sunday at the UIC Pavilion.
On Monday morning at downtown’s Harris Theater for Music and Dance, he will join a rabbi, a pastor and a Muslim scholar for a panel discussion titled “Building Bridges: Religious Leaders in Conversation with the Dalai Lama.” The panel will be moderated by Eboo Patel, founder and executive director of the Chicago-based Interfaith Youth Core.
Tim Boyd, president of the Theosophical Society in America, which is based in Wheaton, said the Dalai Lama thought for three seconds before he accepted his invitation during a private audience last year. After all, it was his introduction to the Theosophical Society in India 55 years ago that opened his eyes to the plethora of world religions beyond his own, Boyd said.
“It was the first time he had met people who believed there was value in the religions of the world and there was a certain essence they all shared,” Boyd said. “At that time, he was a 21-year-old monk. To him, Buddhism was all that he knew and all that he thought was appropriate. After that meeting, he left there a changed man.”