Archive for the ‘Interreligious Movement’ Category
INTERFAITH EVENT FRIDAY: Solidarity Circle for Father Solalinde and the Caravan Opening Doors to Hope
The Council for a Parliament of the World’s Religions in partnership with the DePaul University Office of Religious Diversity is convening a special one hour solidarity circle for interfaith leaders to meet Catholic priest, Padre Alejandro Solalinde, and his Caravan Opening Doors To Hope.
Solalinde is traveling the U.S. with a large group of victimized migrants turned activists who have experienced human rights abuses in Mexico. The story of 70,000 Central American brothers and sisters disappearing over the last few years, while Solalinde has been imprisoned and arrested for his work operating a network of shelters is shocking. We are helping share this story and honor his bravery.
NOTE: This event is being produced to connect university-level Interfaith leaders with Padre Solalinde’s entourage, but we are inviting you as guests of CPWR.
In this hour we will…
-Hear words from Mexico’s 2012 Human Rights Award recipient
Watch a short film documenting the reality of the migrant train in Mexico
-Welcome Amnesty International to recognize the work of Padre Solalinde
-Share our blessings and offerings to the migrant activists
-Extend our wishes for peace and security to the caravan
-Personally connect Chicago’s young interfaith leaders with a hero to a humanitarian crisis
TO ATTEND: All are welcome, but for seat reservations contact molly@parliamentofreligion
Welcoming All To 20th Anniversary Interfaith Kickoff | Chicago May 11 | Looking Back to Move Forward
The Council for a Parliament of the World’s Religions is pleased to welcome all to a kickoff Interfaith celebration of our 20th anniversary! Partake in spiritual music, prayer, and conversation to look back on the 1993 Parliament of World Religions and move forward to a harmonious interfaith future! Attendees are welcomed to share in Langar (a meal) directly following the celebration.
When: Saturday, May 11 | 3:00 – 5:00 p.m. (Meal to follow)
Where: Sikh Religious Society | Palatine Gurdwara Sahib | 1280 Winnetka Street | Palatine, IL 60067
Hosted by: CPWR & The Sikh Religious Society
Our life experiences are shaped and colored by violence. Whether we are dealing with a child caught in the cross fire of gang activity or violence against our religious community or that of our neighbors, transformative leadership demands that we bring compassionate and proactive responses to the tragedies of our day and age. Transformative leadership also demands listening to the stories of those impacted by violence, looking critically at our own faith traditions, and strategizing on how we as religious communities can partner for the sake of peace.
The Council for the Parliament for the World’s Religions Faiths Against Hate Campaign and SCUPE (Seminary Consortium for Urban Pastoral Education) present “Touched By Violence, Partnering for Peace” on May 22, 2013 at the American Islamic College in Chicago, IL. We are sponsoring this one day workshop for leaders, clergy, and people who are called to make a difference by transforming hate and violence into partnerships for peace.
In this workshop we will…
• Share stories of how we have been touched by violence.
• Explore how our faith traditions may legitimize violence in our communities.
• Build partnerships with others leaders touched by violence.
• Learn strategies for dealing with the aftermath of violence.
• Commit to bold actions for peace in and across our communities.
Day: Wednesday May 22nd, 2013
Time: 9:00 am – 5:30 pm
Cost: *Standard Registration $100, Student Registration $60 (with student ID)
Place: American Islamic College | 640 W. Irving Park Rd. | Chicago IL 60613
*Workshop fee includes registration, materials, breakfast and lunch.
Download the flyer here.
by Rev. Anne Benvenuti, PhD
Board Trustee, The Council for a Parliament of the World’s Religions
© April 2013
The “Nones” are the largest and fastest growing segment of the population on the religious landscape in America, according to the most recent Pew survey. In just the last five years, this group of willfully unaffiliated people has grown from 15% to 20% of the population. They are people who have no religious affiliation, and who don’t want one. Yet only 5% of those surveyed call themselves atheists. In other words, the Nones include many people who, while they don’t want a religious label also don’t want the traditional secular-rationalist-humanist label. 28% of them have practiced yoga, and I wonder how many of them have meditated. That question wasn’t asked. But 60% of these people feel close to the natural world. The majority of the Nones are white people who were raised in religiously affiliated homes. Beyond this, they cut across many of the more common culture divides; they are people with college degrees and people without a college education; they have incomes over 75K, as well as incomes under 30K. In this they defy traditional interpretations, that people who go to college outgrow a childish intellectual dependency on religion, and that poor people lean on religion to support them in living with poverty and its attendant adversity. And it’s especially noteworthy that the Nones are disproportionately young: they’re people who grew up on a socially networked planet, not a religiously networked town.
I’d like to suggest that many of the Nones have “gotten off the bus,” an expression that refers to travelers who want to escape pre-packaged tourism so that they can discover a place as it “really” is. I know a lot of Nones and many of them are Alls. They celebrate the Winter Solstice, and Easter sunrise, they may do yoga or meditate, and they give thoughtfully to charities, all in no particular order, but depending on where they are, how they feel, what seems to be called for. They resist labels produced by media-saturated culture to represent certain predetermined sets of characteristics. They distrust such prepackaged beliefs, and also distrust religious institutions that are so often corrupt and hypocritical. Yet they value human spiritual heritage, often in great variety, and many of these people are more comfortable in a variety of religious settings than they would be in only one.
As a Trustee of the Parliament, I feel it is very important to acknowledge the Nones, and particularly the Alls among them, to notice that they have gotten off the bus and don’t want to get back on. They are not looking for certainties. The old definitions are not relevant for them. Atheist? No. Agnostic? No. Believer? No. They live in verbs more than in nouns; they are more about experience itself and less invested in beliefs about experience.
My best guess is that the Nones, and especially the Alls among them, express a vital spiritual pulse in the contemporary human world; one that samples spiritual practices, just as people sample the music and cuisine of many cultures. I’ve seen many religious eyes roll at the notion that people are sampling religion like hors d’oeuvres. I’ve heard religious people say that this cannot possibly be a path of spiritual depth, selecting from the menu the most delectable items while eschewing the solidly nutritious, wanting the pleasures of spiritual comfort without the disciplines of communal practice. But, I ask, why make such negative attributions to our fellow humans, especially when we know well the struggles of relating old institutions to an ever-changing world? Once the familiar critique from those who practice solely within specific religious institutions has been stated—and I think it worth a listen– where are we?
I think that we are on a new page, in a new chapter; maybe we are in a new book. For the first time in the history of human psyches, human life is global as a matter of course. At the same time, this global planet is suffering from the collective impact of the human species. It might well be this context that makes the traditional religious issues seem trivial, tribal, and irrelevant. A very legitimate question might be, “Who cares what you believe, much less about religious in-fighting, when we are on the brink of ecological disaster?” Perhaps those who carry forward the religious institutions should seek in the depths of our heritage the wisdom that is relevant to the global and ecologically threatened context in which humans, indeed, all species now live. We should expect to bring forward something of value for this utterly new context, and we might need to accept that many people will engage our traditions on their own terms, not on ours.
As an Episcopal priest I think it is time to welcome conversation with the Nones, and to welcome spiritual practice with the Alls. It is time to listen and to see the way that the Nones can so easily incorporate the All of humanity’s spiritual heritage. We may offer to the Nones and Alls from our own religious heritage, but we need to respect them for what they are too. They invite us to get off the bus, to experience the contemporary world as it really is, a place in which increasing numbers of people are not only comfortable in mixed cultural settings, but who are themselves multicultural individuals living in a multicultural world. We can at least consider that some of the Alls are genuinely interfaith individuals, bringing religions into a new and global era in human history.
The Dalai Lama, self-proclaimed feminist and Spiritual leader of Tibet, recently sat down with British journalist Cathy Newman. “I would be pleased if my successor was female,” the Dalai Lama said.
But the bigger problem is the Dalai Lama doesn’t get to choose who takes on his Buddhist baton. In fact, I also asked him if he could “do a Pope”, and quit when he gets too old and frail. The answer was no.
A new leader emerges after a search by the high lamas. Traditionally, they search for a child born around the same time as the current Dalai Lama dies. It can take several years, and involves looking out for a number of mysterious signs. They might have a dream about where thenext Dalai Lama comes from. Or if the current incumbent is cremated, the high lamas might watch which direction the smoke blows in, or go to a holy lake – Lhamo Lhatso – in central Tibet and watch for a sign from there.
But in theory, whereas Catholic women are categorically excluded from becoming Pope, Buddhism is rather more enlightened. The Buddha himself was the first religious founder after the Jains who allowed women into his order, and that was more than two and a half thousand years ago. In practice, though, women weren’t given the same opportunity to educate themselves as men, so the idea of a woman being installed as Dalai Lama was as notional as the sign from the lake.
Christian-, Muslim-, and Jewish-Americans ages 18 through 35 are encouraged to apply to the Ecumenical Institute at the Chateau de Bossey of the World Council of Churches for the “Building an Interfaith Community” seminar course running August 12 – 30 this summer in Switzerland. May 1 is the deadline, and financial assistance is available.
“What can we, as people of faith, do to respond and to overcome the pressing challenges of our time, such as violence and conflict, and build together mutually accountable societies based on respect and cooperation?” This is the question up to 30 young Christians, Muslims and Jews from around the world are to explore during a summer seminar at the World Council of Churches’ Ecumenical Institute in Bossey.
Aug 30, 2013 06:00 PM
Participants should be between 18-35 years of age, well grounded in their own faiths and be positioned to influence the thinking of members of their wider faith communities after completion of the summer course
By Marcus Braybrooke for The Interfaith Observer
The Early Years of the Interfaith Movement
The legacy of the 1893 World Parliament of Religions did not live up to the high hopes of its organizers. The dream of a new era of universal peace too soon became the bloody nightmare of twentieth century battlefields and genocide.
Pope Leo XIII officially censured the Roman Catholic speakers at the Parliament and forbade participation in “future promiscuous conventions.” The openness to other faiths shown by many Christians at the 1910 World Missionary Conference in Edinburgh was soon obscured by Karl Barth and Hendrik Kraemer, who stressed the distinctiveness of the Gospel over against religions, which, they proposed, were a futile human effort to reach God.
Yet there was a legacy. The Parliament created awareness among some that there are “wells of truth outside Christianity.” Historian Sidney Ahlstrom said it began the slow change by which Protestant America was to become a multi-racial society. Swami Vivekananda and Dharmapala established continuing Vedanta and Buddhist groups in the United States.
The Parliament also stimulated the academic study of religions. The Haskell lectureship endowment at the University of Chicago brought distinguished scholars of “comparative religion” to the school and enabled Henry Barrows, secretary of the Parliament, to lecture in Asia.
In 1901 the first meeting of the International Congress for the History of Religions (IAHR) was held as part of the Paris Universal Exposition, though this was for the scientific study of religions and not for interfaith dialogue. The distinguished scholar Joseph Kitagawa wrote, “it becomes clear that what the Parliament contributed to Eastern religions was not comparative religion as such. Rather Barrows and his colleagues should receive credit for initiating what we call today the ‘dialogue among various religions,’ in which each religious claim for ultimacy is acknowledged.”
Initial Institutional Developments
IARF activities continue today around the world. This recent gathering was in Andhra Pradesh in India. Photo: iarf.netPlans for another Parliament in 1901, possibly in India, came to nothing – although small scale parliaments were held in Japan and elsewhere. The obvious ‘child’ of the Parliament was the International Association for Religious Freedom (IARF), as it is now known, which held its first meeting in 1900. The prime mover was Charles William Wendte, born in Boston in 1844, had helped plan the 1893 Parliament. His parents had come to the United States on their honeymoon and stayed on. Wendte’s father became a Unitarian after being astonished to hear “something sensible from a preacher!” To his delight, his son became a Unitarian minister.
Besides his congregational responsibilities, Charles Wendte built up close relations with the German Free Protestant Union. With the American Unitarians, they were the main supporters of IARF, though among the 2,000 participants at the 1907 Boston Congress were some members of the Brahmo Samaj and a handful of liberal Jews, Muslims, and Catholics. (A longer profile of the IARF will be published here later this year.)
The World Congress of Faith can claim a more distant relationship. Its links with the 1893 Parliament came through the “Second Parliament of Religions,” held in Chicago in 1933, in conscious imitation of the earlier event. The 1933 Parliament, a largely forgotten event, was initiated by Charles Weller and Mr. Das Gupta. Weller, a social worker, started the League of Neighbours in 1918 to help integrate African Americans and foreign-born citizens into American life.
Das Gupta had come in 1908 from India to England. To help remedy British ignorance of India, he organized the Union of East and West. Then in 1920 he accompanied Rabindranath Tagore to the United States. Das Gupta stayed on and restarted his Union of East and West in America. Early in the 1920s he met Weller. Together they merged the League of Neighbours and the Union of East and West to create the Fellowship of Faiths. The Fellowship arranged in several cities meetings at which a member of one faith paid tribute to another faith. It also published a journal called Appreciation.
In May 1929, the World Fellowship of Faiths met in Chicago. This revived memories of the city’s 1893 Parliament and led to a similar event being held to coincide with the Second World Fair in 1933. Twenty-seven gatherings were held in Chicago, with a total attendance of 44,000 people. Preliminary meetings were also held in New York. Bishop McConnell claimed, perhaps unfairly, that the 1933 gathering was an advance on the 1893 event. “The first difference,” he said, “is that instead of a comparative parade of rival religions, all faiths were challenged to apply their religion to help solve the urgent problems which impede man’s progress. The second difference is that the word ‘faiths’ is understood to include, not only all religions, but all types of spiritual consciousness.”
One of those who attended the 1933 Parliament was Sir Francis Younghusband, who three years later arranged the first World Congress of Faiths in London. The minutes of the first planning meeting make clear the link with the World Fellowship of Faiths, which had arranged the Second World Parliament of Religions in 1933. Younghusband soon made clear to Das Gupta that, although grateful to him and the World Fellowship of Faiths, that he – Younghusband – was in charge of the Congress.
The World Fellowship of Faiths described itself as “a movement not a machine; a sense of expanding activities, rather than an established institution, an inspiration more than an achievement. It has never sought to develop a new religion or unite divergent faiths on the basis of a least common denominator of their convictions. Instead, it held that the desired and necessary human realization of the all-embracing spiritual Oneness of the Good Life Universal must be accompanied by the appreciation (brotherly love) for all the individualities, all the differentiations of function, by which true unity is enriched.” This is still a fair description of the interfaith movement.
The 2003 Iranian Nobel Laureate said that the main obstacle for post-revolutionary Arab women is a “patriarchal culture” that imposes a false interpretation on Islam.
NEW YORK (WOMENSENEWS)– On the sideline of an April 2 conference hosted by Columbia University Law School, Shirin Ebadi, who in 2003 became the first Muslim woman to win the Nobel Peace Prize, briefly discussed the consequences of the Arab uprisings on women with Women’s eNews. The Iranian lawyer‘s answers were translated from Persian by her translator Shirin Ershadi.
Q: The Arab uprisings brought hope when they started in Tunisia. We now see that women’s rights are endangered. Have these uprisings been a good thing for Arab/Muslim women?
A: It has been good, but not enough. The voice of Arab women has been heard and that’s why I am saying it has been good; but unfortunately some countries want to retract the rights that women gained in the past. I am very glad that women are resisting. Women will only attain their rights when they learn how to resist dictators and oppressors.
Q: What is the main obstacle for women’s rights in these societies?
A: I think it’s the patriarchal culture. The patriarchal culture uses everything to legitimize itself. In Islamic countries, they interpret Islam in such a way that it is against women, whereas Islam has a different interpretation. With a correct interpretation of Islam, we can respect women’s rights.
Q: The Arab uprisings seem to have energized women to fight for their rights. Can we say that we are witnessing a rebirth of the Islamic feminism?
A: I have issues with “Islamic feminism. ” Feminism means equality of rights between men and women. Then, it is not Islamic. However, a Muslim woman can be a feminist.
Q: Speaking of feminism, we have lately witnessed extreme manifestations of feminism in Muslim-dominated countries, such as the ones inspired by the Ukrainian group Femen. Last month, a young Tunisian woman posted topless pictures of herself online with the words “my body is mine, nobody’s honor” written across her breasts and stomach. What is your take on this type of expression?
A: Here, the issue is the issue of freedom. People have to be free to do what they want to do. Of course, freedom is not unlimited and the limit of everyone’s freedom is the freedom of others. Therefore, if one’s freedom doesn’t hurt the other person we cannot limit it.
Q: In 2009, after the contested reelection of President Mahmoud Ahmadinejad, Iranians took to the street but their attempt to defy the regime resulted in a huge crackdown. Can the Arab uprisings be an inspiration for the Iranians who want change?
A: What I can tell you is every day the number of those who oppose the government increases. Iran is like a volcano, any minute the lava may come out. So wait and see what happens.
Opposition to Sanctions
During the Columbia University law conference, Ebadi reiterated her opposition to economic sanctions against Iran for its nuclear program.
The lawyer, who in 1970 became Iran’s first female judge, lives in exile in London and fiercely opposes the current Iranian regime. But she said economic sanctions “affect Iranian people and increase the corruption within the government.” Instead she recommended “political sanctions” that would “specifically target” members of the regime and “third countries where Iranian officials enter and have assets.”
She suggested, for example, to “target international satellites that broadcast Iranian propaganda in non-Persian languages. ” She said that today in Iran “16 TV stations hold propaganda of Iran in non-Persian. ” She also recommended sanctioning companies that provide the Iranian government with technology used for repression.
Shirin Ebadi is well-known for her defense of human rights, particularly those of women and children. At an April 2 awards dinner, she received the Wolfgang Friedmann Memorial Award from the Columbia Journal of Transnational Law. Since 1975, the prize has honored outstanding contributions to the field of international law. Ebadi was also honored as a Women’s eNews 21 leaders for the 21st Century in 2004.
Hajer Naili is a New York-based reporter for Women’s eNews. She has worked for several radio stations and publications in France and North Africa and specializes in Middle East and North Africa. Follow her on Twitter @H_NAILI
The Council that convenes the Parliament of the World’s Religions is faced with an enormous one-time financial challenge we must immediately overcome to continue to exist. By April 13, 2013, we can raise the $150,000 needed to go on.
In just two days, generous gifts granted through our fundraising site on CauseVox and direct commitments have totaled more than $35,000.
CPWR Executive Director Dr. Mary Nelson says each Board Trustee is meeting equal fundraising goals through personal outreach. By helping us meet this challenge, the Board of Trustees can free the Parliament to carry on the mission of creating peace in the world through interfaith harmony by:
- Convening the next Parliament event
- Widening our connections and keep encouraging local interfaith event
- Celebrating our deep 120 year history
- Honoring our leaders and MOVE FORWARD TO A FUTURE WITH HOPE
“Our problem started when a bomber attacked Madrid just weeks before the 2004 Barcelona Parliament,” says Mary Nelson. To explain further why the Parliament is acting fast, Nelson continues,
A last-minute loan became necessary to carry out the event. But a life changing Barcelona Parliament was held, bringing people together to overcome fear through interfaith action.
Why now? A Spanish court judgment of $276,600 against the Parliament slowly came to the U.S. Courts. On March 21, 2013, the U.S. court upheld the debt against the Parliament. We were advised we had at least three months, but court papers served last week gave us until April 17,2013.
The CPWR Board met and said we dare to do the impossible; the work of the Parliament must go on. To protect the celebration of our 120th Anniversary this year, we had raised $126,600 in our earlier efforts. The need now is $150,000 more.
In a few short days, by internet, direct solicitation, Board efforts, we have an additional $35,000 in hand. And we’ve just started. You can help make the difference.
Reasons to donate are many and personal, but the hundreds stepping in already have shared that the Parliament:
- “…teaches tolerance”
- “…is a vehicle for peace in the world,”
- “…was the highlight of my life.”
PLEASE. BE A HOPE BUILDER TODAY.
Tony Blair Foundation
Melbourne Parliament, 2009
As Faiths For Safe Water is drumming up awareness for an issue that is killing 8,000 children daily in the world, unclean water, the Council for a Parliament of the World’s Religions shares that on World Water Day, the human spirit and the spirit of so many faiths are united in recognizing the urgency of this global crisis.
The Interfaith movement has the opportunity to bring to light the power to solve this crisis. In the U.S., Faiths For Safe Water is circulating a petition today asking Congress for passage of a bipartisan bill, as well as sharing the facts to help all interested advocates in their grassroots and coalition efforts. But they’ve also created a how-to guide for Congregations and Communities to support the cause of safe water worldwide for all.
Invitation to celebrate World Water Day in “Blessing Water”
Ambassador of the Council for a Parliament of the World’s Religions, Heidi Rautionmaa, performs Interfaith work for a partnering network to the CPWR in Finland. Their Blessing Water event was performed in the spirit of 2013′s being the U.N.’s International Year Of Water Cooperation,” the equitable sharing of water will become another vehicle for promoting peace worldwide.
Water is an important symbolic and practical element of many faiths. Water is therefore a key element in ceremonies and religious rites.
World Water Day is held annually on March 22 as a means of focusing attention on the importance of freshwater and advocating for the sustainable management of freshwater resources. In 2013, the reflection is of the International Year of Water Cooperation. World Water Day is also dedicated to the theme of cooperation around water.
“World Water Day could be celebrated together with people from different faiths in blessing water all around the world,” says Heidi Rautionmaa, a coordinator of Interfaith Dialogue Network in Finland, a cooperative network with the Parliament of World´s Religions.
Water is a vulnerable entity that demands an assessment of how spirituality directly, or indirectly, influences water governance.
“Spirituality refers to an inner path enabling a person to discover the deepest values and meanings by which people live. Holistic spirituality and ethics are important elements to have a sustainable way of life,” says Rautionmaa. Topics such as privatization, industrial pollution and water rights are deeply moral issues effecting not only humanity, but all life on earth.
The growing interfaith and ecumenical movement, especially on the grassroots level, can be giving when responding to today’s ethical crisis. The key principle underlying the Golden Rule is the unity and interconnectedness of all things. It is one of the cornerstones for dialogue and cooperation in promoting more peaceful, just and sustainable global community.
Interfaith Dialogoue Network in Finland consists of Faiths Without Borders/Uskot ilman rajoja ry., Religions for Peace Women of Faith Network in Finland, The Forum of Religions in Helsinki URI CC, Living together in cities/ Kaupunki yhteisönä ry. and Baabeli Netmagazine invites people and communities all around the world to bless water on World Water Day.
In designating 2013 as the UN International Year of Water Cooperation, the UNGA recognizes that cooperation is essential to strike a balance between different needs and priorities, and that sharing this precious resource equitably makes using water as an instrument of peace. Promoting water cooperation implies an interdisciplinary approach bringing in cultural, educational and scientific factors, as well as religious, ethical, social, political, legal, institutional and economic dimensions.
Orthodox Community in Heinola Finland celebrated the Water Day earlier this week in blessing water. Holy water was sprinkled on people and they also blessed themselves with holy water by drinking it. The Water Day event was organized by Henna Paasonen, the council member of Faiths Without Borders/Uskot ilman rajoja ry.
Peace is every step.
-Thich Nhat Hanh