Archive for the ‘interreligious’ tag
The following is a synopsis of the Greeley lecture on peace and justice given by Rev. Dr. Shanta Premawardhana at the Center for the Study of World Religions of Harvard University on February 3, 2014. This lecture is a precursor to SCUPE’s Congress on Urban Ministry (June 23-26, DePaul University, Chicago) which will address the theme: Together, Building a Just Economy. Rev. Dr. Premawardhana is President of the Seminary Consortium of Urban Pastoral Education (SCUPE) , and a Board Trustee of the Parliament of the World’s Religions
The unimaginable level of income inequality has become a serious public conversation and scholarly inquiry. President Obama has addressed it several times over the past couple of months, including in the recent State of the Union speech. The week before that, when some 2,500 participants from business, government, academia and civil society convened in Davos, they considered the Global Risks 2014 report which points out that this massive income gap is the risk that is most likely to cause serious damage to the global economy in the coming decade.
Immediately prior to the Davos meeting, Oxfam, the international organization that addresses issues of hunger, poverty and economic justice around the world, in its report said that the world’s richest 85 people control the same amount of wealth as half the world’s population, over 3.5 billion people. In other words, each of the wealthiest 85 has access to the same resources as do about 42 million people. These are incredible numbers. In his message, Pope Francis urged those who gathered at Davos to promote inclusive prosperity. “I ask you to ensure that humanity is served by wealth and not ruled by it,” he said.
Last November Pope Francis issued an Apostolic Exhortation, Evangelii Gaudium, or the Joy of the Gospel, where he connects evangelization with a strong critique of consumerism. In a section entitled “No to the new idolatry of money,” he points to its causality: one cause of this situation is found in our relationship with money, he says, “we calmly accept its dominion over ourselves and our societies. The worship of the ancient golden calf,” he goes on, “has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose.” Human beings are reduced to one of their needs alone, he says, and that is “consumption.”
The rise of plutocracy, where the super-rich increasingly control the political and economic processes that leave everyone else out is already a serious global problem. My concern is that in the United States we may be reaching a tipping point where laws such as Citizens United and the dismantling of the Voting Rights Act, both driven by big corporate interests, will tilt the playing field in favor of the super-rich for a long time to come. I believe that this is caused by greed, which – in both its individual and structural manifestations — is a spiritual problem.
This position was affirmed by an advisory body of the World Council of Churches, the Churches’ Commission on International Affairs (CCIA) when it met in March 2009, in Matanzas, Cuba, about six months after the global financial crisis hit. Its working group on Interreligious Dialogue and Cooperation made three important affirmations.
First, they identified the cause of the crisis as unbridled greed, and declared it as a form of violence. “[T]he accumulation of wealth and the presence of poverty are not simply accidents but are often part of a strategy for some people to accumulate power and wealth at the expense of others. As such, greed is a form of violence which, on personal, community, national, regional and international levels isolates and injures us.”
In offering the provocative comment “greed is a form of violence,” the CCIA is connecting a word—violence— which it knows evokes a sense of strong condemnation, with a word that it believes is equally condemnable –greed, and advocating as robust a reflection on greed as the churches have had on violence. Indeed, churches, like other institutions caught up in systems of structural greed, find its reflection on greed muted, and its advocacy on behalf of economic justice compromised. A “greed is good” doctrine, popularized by the fictional character Gordon Gekko in the 1987 movie Wall Street, and daily and forcefully asserted by some Fox News and CNBC commentators, as well as proponents of prosperity theologies, therefore goes largely unchallenged.
While many religions address greed, it is important to recognize that today’s structural greed is almost unprecedented. A new robust and self-critical reflection that pertains to today’s realities, by all religious authorities, I suggest, is therefore urgent.
The WCC has engaged such a process over the past several years. Its program Poverty, Wealth and Ecology has engaged economists and theologians in dialogues that have now resulted in a proposal for a new financial architecture released in Sao Paulo, in October 2012. One interesting feature of this is the inclusion of a “Greed Line.” If there’s a poverty line below which a person can be said to be in poverty, there must be greed line, above which a person can be said to be greedy!
Second, they recognized greed as a spiritual problem requiring spiritual interventions. Christianity alone does not have the resources to address this problem, they said, and affirmed that religions over centuries have deeply reflected on the question of greed and have significant wisdom to offer. They specifically identified Buddhism as having a sophisticated reflection on greed and its disastrous consequences, about the value of simplicity for the lay community of disciples, and renunciation and voluntary poverty for the monastic community.
Affirming the value of having its internal reflections lead to interreligious engagement, the WCC together with the Lutheran World Federation convened a Buddhist-Christian consultation in Chiang Mai, Thailand in 2010. Buddhists from several countries and a variety of traditions engaged with Christians from a variety of traditions in a consultation entitled “Buddhists and Christians engaging structural greed.” The resulting statement, “A Buddhist-Christian Common Word on Structural Greed” has helped to move Christian and Buddhist communities to deeper common reflection and action.
Third, it identifies the need to listen to the voices of the poor. “We acknowledge that in our various positions of leadership we are not always well-placed to hear the voice of the oppressed, of indigenous people, of women, of the disabled, of refugees and displaced people, of the poor and of the most silenced among us.” We who gather around theological tables, religious leaders and scholars, because of our social standing as educated, middle class elite, do not have access to the conversations that are going on among those who are poor in our communities.
This is a difficult but critical question. Prof. Harvey Cox of Harvard University, in a 1980 Christian Century article entitled “Theology: What Is It? Who Does It? How Is It Done?” addressed this question. The elitism is understandable, says Cox, given that the minimal conditions for doing theology include the ability to read and write, familiarity with the received tradition of concepts and categories, sufficient leisure to reflect on these, and the power to get one’s ideas published or otherwise heard. Are theologians prepared to take the next step, he asks, beyond the self-critical awareness we now have, for example, of how the rhetorical conventions and cultural symbols of any period shape even its most original theology, to a recognition of how the pervasive ideology of the dominant class influences the theology it produces?
So, how do you dialogue with those who are poor? One of my mentors, Aloysius Pieris, offers us an insight from his Sri Lankan context. In Asian Theology of Liberation  he insists that an authentic Sri Lankan theology must undergo a double baptism, in the Jordan of its religious diversity, and the cross of its grinding poverty. These two axes of religious diversity and poverty are basic facts of the Sri Lankan context. Dialogue, he says, is more than an academic exercise done in religious seminars organized and financed by western agencies, by people who do not have their feet on the ground. It is not an abstract concern, but a daily existential experience; never merely an intellectual exercise, it is a moral commitment. Pieris’ analysis suggests that if we want to engage in dialogue we need to incarnate ourselves in the context. Not only does it require a double baptism of immersion, it requires us to engage core-to-core with the other religious partners.
The question, however, is even more complex. There is plenty of dialogue that goes on in poor communities. Poor Christians, Buddhists, Hindus, Muslims and those of other religions often live in the same communities, share each other’s concerns and needs, and reflect with each other about their fortunes and misfortunes and the ultimate meanings of day to day events. The difficulty for us middle class theologians and dialogicians is that we have no access to that conversation. Many difficulties, including those of communication and building trust become serious obstacles when we try to listen to that dialogue.
So, is there any hope for theology or interreligious dialogue? According to Pieris, there is no alternative but to engage in voluntary poverty, which for religious people, he reminds us, is a positive value. We must struggle against forced poverty, but voluntary poverty is a spiritual calling we must embrace. Some of the greatest saints and revered gurus in religious traditions, he reminds us, were people who renounced worldly comforts and pleasures. Some entered the monastic life, others such as Gandhi, became engaged in issues of social justice.
For those of us in religious leadership or theological academia, who assumed that theology can be done in the comfort of the seminary and its library, this is a problem. Indeed, for most of us, whose perceptions are colored by the dominant economic ethos, and where the desire to reach higher in the economic ladder is the positive value, voluntary poverty does not make sense. Therefore, Pieris asserts that it is simply not possible for people with such a middle class mindset to really understand and appreciate those who are poor, and recommends that those who engage in the disciplines of theology and of interreligious dialogue undergo a conversion, and undertake the baptism of voluntary poverty themselves.
This is what SCUPE does. We put our students into the streets of the city, to its local communities, to areas of concentrated poverty, where we teach our students to listen to the questions, struggles and stories of pain and laughter. We bring those questions together, subject them to deeper analysis, and then ask what scripture and tradition have to say about these questions. Indeed, in the margins our students have seen dialogue burst into argument, controversy and creativity. There, it never stays a mere dialogue, but moves quickly to action. At the margins people are conscientized, they strategize, organize and move in to light a fire under their leaders. Indeed, when religious or political leaders do not have the courage to do the right thing, it is the organized people at the grassroots who are able to hold them accountable.
A useful hermeneutical key to this conundrum was offered in November 2013, at the 10th Assembly of the World Council of Churches. It’s Commission on World Mission and Evangelism issued a new statement on mission entitled Together Towards Life, which turned all previous understandings of mission on its head. “Mission from the margins invites the church to reimagine mission as a vocation from God’s Spirit who works for a world where fullness of life is available to all,” it declared. In other words, mission is not to those who are a poor as we always thought, rather, mission is from those who are poor and marginalized to those at the
This is a profound statement. Those of us at the privileged center, the theologians, the religious leaders, the pastors and teachers, the middle class elite, are the very ones that need to be missionized. It says to us powerfully that those who are hungry today have something important to teach us about economic justice, about life and its meaning, and about the importance of sharing and community. Those who are working two or three jobs at minimum wage and have kids to take care of at home also have something important to teach us about faith, because at the end of the day they still have strength left to say their evening prayers with the kids. Those who are suffering climate catastrophes, such as the recent one in the Philippines have something important to teach us about climate justice and about life’s fragility and resilience. When we are able to deeply comprehend that, we will discover that our questions are different, our answers are different, and more than anything else, our attitude towards life and our lifestyle will be different.
What happened in 2008 was a result of unbridled structural greed. It was violence that was perpetrated against massive numbers of people around the world. But the religious communities’ voice was muted. We were conflicted because we too participate in that structural greed. Given today’s context it is critical that the religious communities’ voices be powerful and resilient. But in order for that to be so, we must allow those in the margins to teach us, missionize us, and indeed, convert us.
The Rev. Dr. Shanta D. Premawardhana is President of the Seminary Consortium for Urban Pastoral Education in Chicago. Originally from Sri Lanka, he was most recently the director for the Program Interreligious Dialogue and Cooperation at the World Council of Churches (WCC), a worldwide fellowship of 349 Protestant and Orthodox churches based in Geneva, Switzerland. Prior to moving to Geneva, Premawardhana served as the Associate General Secretary for Interfaith Relations at the National Council of Churches of Christ, based in New York.
 Martin Sinaga (ed.) A Common Word: Buddhists and Christians Engage Structural Greed (Lutheran University Press, 2012)
 Aloysius Pieris, Asian Theology of Liberation (T&T Clark, 1988, 86)
Suzanne Morgan, Ambassador of Sacred Spaces of the Council for a Parliament of the World’s Religions invites you to share with the Downtown Chicago faith communities of the Council for a Parliament of the World’s Religions Sharing Sacred Spaces project as they present an interreligious community building program entitled “Sharing Sacred Text: Messages of Peace and Non-Violence.” The gathering will be held on February 16 at the Buchanan Chapel of Fourth Presbyterian Church. 126 E. Chestnut Street, Chicago.
This synopsis of the Evangelii Gaudium of Pope Francis was composed by Trustee of the Parliament of the World’s Religions, Dr. Leo D. Lefebure. Part 1 emphasizes the mission of the Catholic Church in the world, and Lefebure explores Pope Francis’ stance on Interreligious Relations in part 2.
This week, Time Magazine announced its selection of Pope Francis as the Man of the Year for 2013, commenting: “Rarely has a new player on the world stage captured so much attention so quickly—young and old, faithful and cynical—as has Pope Francis.
In his nine months in office, he has placed himself at the very center of the central conversations of our time: about wealth and poverty, fairness and justice, transparency, modernity, globalization, the role of women, the nature of marriage, the temptations of power.” (Read more: The Choice: Nancy Gibbs on Why Pope Francis Is TIME’s Person of the Year 2013 | TIME.com)
Earlier, on Nov. 24, 2013, Pope Francis issued an Apostolic Exhortation, the first of his Pontificate, and the first major statement of his program. The great theme of Pope Francis is expressed in the title: Evangelii Gaudium, The Joy of the Gospel. For Francis, this is the central Christian response to God’s coming into our lives. In the Catholic tradition, popes regularly promulgate an Apostolic Exhortation in the wake of a particular Synod of Bishops; but rarely if ever has an Apostolic Exhortation aroused the type of interest, both positive and negative, that The Joy of the Gospel has evoked.
I. The Mission of the Church in the World
Despite the overarching tone of joy, Pope Francis has grave concerns about the world today. At the beginning of the Apostolic Exhortation, he sets forth a stark warning:
The great danger in today’s world, pervaded as it is by consumerism, is the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience. Whenever our interior life becomes caught up in its own interests and concerns, there is no longer room for others, no place for the poor. God’s voice is no longer heard, the quiet joy of his love is no longer felt, and the desire to do good fades (#2).
Francis laments that too often Christians do not witness to the joy and beauty of the Gospel. He calls for Christians to witness to the Gospel not by proselytization but rather by attraction through living lives of joy and beauty (#15). He endorses the “way of beauty” (#167). Francis warns: “There are Christians whose lives seem like Lent without Easter” (#6). While he is aware of the difficult times in all lives, he trusts: “Joy adapts and changes, but it always endures, even as a flicker of light born of our personal certainty that, when everything is said and done, we are infinitely loved” (#6). The ancient prophet Zephanaiah promised that God will rejoice over us as at a festival, and so Pope Francis tells us evangelizers should not look like they are coming from a funeral!
The basis of the mission is the love of God that comes to Christians a sheer gift and offers us friendship with God, who brings us beyond ourselves, frees us from our narrowness and self-absorption. Francis invokes the ancient principle: “Goodness tends to spread” (9). He quotes from the document issued by the Fifth General Conference of the Latin American and Caribbean Bishops in Aparecida, Brazil, in 2007, which he had a major role in drafting: “Life grows by being given away, and it weakens in isolation and comfort. Those who enjoy life most are those who leave security on the shore and become excited by the mission of communicating life to others” (#10).
Francis calls Christians to reach out to everyone without exclusion, stressing what is beautiful, grand, appealing, and most necessary (#35). He recalls that Thomas Aquinas taught that mercy is the greatest of all virtues and should be at the center of the presentation of the Gospel (#37). Francis calls Christians to be like the Prodigal Father in the parable (#46). He tells us that “the Church is not a tollhouse; it is the house of the Father, where there is room for everyone, with all their problems” (#47).
Francis affirms that the Church has a mission to all, especially to the poor. Francis repeats to all of us what he used to tell the priests and people of Buenos Aires: “I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security” (#49). He notes that the call of Jesus echoes through the centuries to us:
“Give them something to eat” (Mk 6:37; #49).
Francis also reflects on the economic structures that perpetuate poverty. He questions why we worry more about the stock market going down by a few points than about the poor who die on the streets. He recalls the commandment not to kill as a call to safeguard the value of all human life. Francis applies this commandment against an economy of exclusion and inequality, stating: “Such an economy kills” (#53). He questions: “Can we continue to stand by when food is thrown out while people are starving?” (#53) He warns against the globalization of indifference and the idolatry of money as a new golden calf (##54, 55). Francis sets forth the basic principle: “Money must serve, not rule!” (#58)
Despite the stern warnings against these and other dangers, Francis rejects pessimism, recalling the words of Pope John XXIII in opening the Second Vatican Council in October 1962, looking beyond the predictions of gloom to the hope: “In our times, divine Providence is leading us to a new order of human relations” (#84). It is this hopeful note of confidence in God’s grace that shapes Francis’s message.
Francis reflects on the implications of the Incarnation: “The Son of God, by becoming flesh, summoned us to the revolution of tenderness” (#88). Francis stresses the dignity of baptism as the foundation of Christian identity and the mission of lay people in transforming the world (##102-104). He calls on all Christians to “listen to young people and the elderly. Both represent a source of hope for every people. The elderly bring with them memory and the wisdom of experience, which warns us not to foolishly repeat our past mistakes. Young people call us to renewed and expansive hope, for they represent new direction for humanity and open us up to the future, lest we cling to a nostalgia for structures and customs which are no longer life-giving in today’s world” (#108).
II. Interreligious Relations
Pope Francis situates the mission of the Church in the context of fostering respectful and friendly relations with other religious traditions. He affirms the special bond between Christians and the Jewish people because of our common heritage: “We hold the Jewish people in special regard because their covenant has never been revoked, for ‘the gifts and the call of God are irrevocable’” (Rom. 11:29; #247). He deplores the past hostility in this relationship: “The friendship which has grown between us makes us bitterly and sincerely regret the terrible persecutions which they have endured, and continue to endure, especially those that have involved Christians” (#248).
Pope Francis strongly supports interreligious initiatives in the context of seeking peace and the flourishing of life for all: “An attitude of openness in truth and in love must characterize the dialogue with the followers of non-Christian religions. . . . Interreligious dialogue is a necessary condition for peace in the world, and so it is a duty for Christians as well as other religious communities” (250). Francis endorses the interreligious attitude commended by the Catholic bishops of India of “being open to them, sharing their joys and sorrows” (#250). Francis explains the hoped-for result of such an attitude of openness: “In this way we learn to accept others and their different ways of living, thinking and speaking. We can then join one another in taking up the duty of serving justice and peace, which should become a basic principle of all our exchanges. A dialogue which seeks social peace and justice is in itself, beyond all merely practical considerations, an ethical commitment which brings about a new social situation” (#250).
Francis stresses the importance and the transformative power of listening: “Efforts made in dealing with a specific theme can become a process in which, by mutual listening, both parts can be purified and enriched. These efforts, therefore, can also express love for truth” (#250). Francis is aware of the important differences among various religious traditions and does not wish to ignore or minimize them: “A facile syncretism would ultimately be a totalitarian gesture on the part of those who would ignore greater values of which they are not the masters. True openness involves remaining steadfast in one’s deepest convictions, clear and joyful in one’s own identity, while at the same time being ‘open to understanding those of the other party’ and ‘knowing that dialogue can enrich each side’” (#250; quoting Pope John Paul II). Regarding how to handle the disagreements among different religious traditions, Francis stresses honesty, mutual respect, and trust.
Pope Francis emphasizes the importance of good relationships between Christians and Muslims: “We Christians should embrace with affection and respect Muslim immigrants to our countries in the same way that we hope and ask to be received and respected in countries of Islamic tradition” (#253). Francis acknowledges the difficulties in relations in many settings and advises: “Faced with disconcerting episodes of violent fundamentalism, our respect for true followers of Islam should lead us to avoid hateful generalizations, for authentic Islam and the proper reading of the Koran are opposed to every form of violence” (#253).
According to Pope Francis, the grace of God that Christians experience in Jesus Christ can nurture and shape the lives of followers of other religious paths as well. Christians do not have a monopoly on grace and can learn from other traditions: “The same Spirit everywhere brings forth various forms of practical wisdom which help people to bear suffering and to live in greater peace and harmony. As Christians, we can also benefit from these treasures built up over many centuries, which can help us better to live our own beliefs” (#254).
Francis also reaches out to those who do not belong to any particular religious tradition: “As believers, we also feel close to those who do not consider themselves part of any religious tradition, yet sincerely seek the truth, goodness and beauty which we “believe have their highest expression and source in God. We consider them as precious allies in the commitment to defending human dignity, in building peaceful coexistence between peoples and in protecting creation” (#257). Francis trusts that reflection on ethics, art, and science and about the human search for transcendence can serve as “a path to peace in our troubled world” (257).
Despite all the difficulties facing the global community, Francis encourages us:
“Challenges exist to be overcome! Let us be realists, but without losing our joy, our boldness and our hope-filled commitment” (#109).
He closes the Apostolic Exhortation with a prayer to Mary:
“Give us a holy courage to seek new paths,
That the gift of unfading beauty
May reach every man and woman” (#288).
About Author Dr. Leo D. Lefebure:
Leo D. Lefebure is the Matteo Ricci, S.J., Professor of Theology at Georgetown University and a priest of the Roman Catholic Archdiocese of Chicago. He is the author of four books, including Revelation, the Religions, and Violence and The Buddha and the Christ. His next book will be Following the Path of Wisdom: a Christian Commentary on the Dhammapada, which is co-authored with Peter Feldmeier. He is an honorary research fellow of the Chinese University of Hong Kong.
As Mayor and on behalf of the City of Chicago, I am pleased to welcome all of those gathered for both the 120th & 20th anniversary celebrations for the Council for a Parliament of the World’s Religions.
It is truly exciting to know what an important role Chicago has played in the 120 years since the inaugural Parliament of the World’s Religions was held here, and then 20 years ago in the second – the 1993 Parliament. The 1893 Chicago Parliament opened the door for the interreligious movement and that event brought together thousands of people from all over the world. It marked a pivotal moment for many different religions and spiritual communities from the east and west coming together around a common commitment to justice and peace.
In 1993, the second Parliament introduced a Global Ethics Initiative that maintains a vision of people living peacefully together and sharing responsibility for the care of the earth while identifying the common commitments that come out of different belief traditions. In Chicago, we know there’s a need for this important work. When religious and spiritual communities combine their strengths and commitments, a more just, peaceful and sustainable world is the result.
These special anniversary celebrations and benefits represent an ongoing commitment to thoughtful, enduring work. The Council for a Parliament of the World’s Religions not only unites people of spirit and faith to engage with the issues of our time, but also mobilizes efforts to combat bias and hate. I offer heartfelt congratulations on this auspicious occasion and recognize all of those
I am confident that Chicago will continue to be a central meeting place for the Council for a
Parliament of the World’s Religions. Best wishes for much continued success.
The Council for a Parliament of the World’s Religions mourns the recent passing of Father Jorge Manzano, a dear friend and one of the leading lights of the interreligious movement in México. Padre Manzano was a professor of philosophy at the University of Guadalajara for over 40 years, where he specialized in the works of Nietzsche, Kierkegaard and Hegel and drew nothing but the highest praises from his students and colleagues. During the 1960s, Padre Manzano spent several years in Denmark, working with political prisoners and immigrant communities in Copenhagen, and later on championed the causes of indigenous peoples in his native Mexico.
In 2007, Padre Manzano was one of the featured speakers at the World Interreligious Encounter in Monterrey, an event organized by the Parliament of the World’s Religions. Subsequently, he inspired the formation of Fundación Carpe Diem Interfé, which has become the leading interfaith organization in Guadalajara and has partnered with the Parliament on several occasions. In his message of condolence, Parliament Chair Imam Abdul Malik Mujahid recalled Padre Manzano as “a brilliant and gentle man, who did so much to plant the seeds of the interreligious movement in México.” May he rest in peace.
SWAMI VIVEKANANDA’s opening address to the World’s Parliament of Religions, Chicago, USA, 11 September, 1893
Sisters and Brothers of America, it fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; and I thank you in the name of the millions and millions of Hindu people of all classes and sects. My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration.
I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to the southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.
I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings:
As the different streams having there sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to thee.
The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world, of the wonderful doctrine preached in the Gita:
Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.
Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.
The Elijah Interfaith Institute presents the Guerrand-Hermès Forum of Interreligious Study of the Mystical and Spiritual Life. Mysticism-Elijah.Org connects scholars and seekers to a wide-range of courses, to peruse a multilingual bank of texts, essays, and probe discussion on the mystic dimensions of six major faith traditions.
Reflecting on the project, CPWR Board Trustee Anantanand Rambachan, who serves on the Elijah Institute’s team of scholars, says, “The Elijah website on the mystical traditions of the world’s religions is a rich resource for individual study and class-room instruction. While offering insights into these traditions, it does so in the context of interreligious dialogue, fostering mutual inquiry and learning. I found it enriching to be a part of these conversations. ”
The website offers a tutorial video to learn the search features available, as well as a telling statement by the project’s benefactor, Guerrand-Hermès,
“I was inspired to be looking to the mystical and the spiritual because I know for myself,… I knew I was in the presence of some powers that was so strong that it made me not only to transform, but to look at life from a totally different point of view. It wasn’t what I had that was interesting, it was what I could do, how I could help, how I could bring something different that was important.”
With sadness the Parliament of the World’s Religions shares a heartfelt reflection on the sudden July 4 passing of South Africa’s Father John Oliver, who founded the Cape Town Interfaith Initiative in South Africa. The organization built out of the 1999 Parliament remains the heart of interfaith in the city so many cherish for its legacy of interfaith triumph.
Chair Gordon Oliver says the loss of the city’s “interfaith guru” leaves a gaping hole in the entire community. Remembered for a smile CPWR Chair Emeritus Jim Kenney will never forget, Father John Oliver’s relationship to the Parliament inspired a complete trust so persuasive, it would be his influence in securing District Six the site of a Parliament staged to celebrate Interfaith’s greatest success at the turn of a millennium.
Kenney, “Fr. John was one of my closest colleagues and very best friends during the three years that my wife, Cetta, and I spent in Cape Town, Jo-burg, and Durban, planning the 1999 Parliament of the World’s Religions. John was an “early adopter” of the philosophy/theology of pluralism. He was brilliant, compassionate, and so very well versed in the religions of the world, and the religions of southern Africa. He was a passionate advocate, often against the will of his own Archdiocese, of African Traditional Religion.”
This marriage to the Parliament thrived over a decade and a half. Only weeks before his passing, Father Oliver delighted CPWR’s Ambassador Advisory Committee through an applying to become an Ambassador of the Parliament, renewing a long-term commitment to keep CPWR alive in South Africa.
Under a year ago, the Cape Town Interfaith Initiative hosted CPWR Trustee Emeritus Yogacharya Ellen Grace O’Brian. Her words describe a man whose name will become synonymous with Interfaith in the movement.
Fr. John Oliver was a passionate man—on fire for truth, justice and real peace. He dedicated his life to those efforts as an Anglican priest and tireless supporter of interreligious harmony. Last fall, as a representative of CPWR, I visited the offices of the Cape Town Interfaith Initiative and had the privilege of spending time with him, his colleagues in interfaith work, and his beloved family. I came away transformed by his presence. He was tireless in his work for peace and relentless in his deep soul-search for truth, which included the willingness to explore beyond the boundaries of his own tradition. He was profoundly interested in the inter-spiritual dimension of interfaith work. He yearned to go beyond interfaith dialog to discover an even deeper place to connect to others. He loved South Africa and the community he served at St. Mark’s in District Six. When I asked him if he would come to the US, he replied, “Why would I do that?” The heart and soul of South Africa spoke deeply to him. His life and legacy speaks deeply to us about many important things, not the least of which is what becomes possible when a person catches an interfaith vision for peace and has the courage to pursue it.
Further accomplishments of the recently retired champion include his work as the primary organizer to bring Cape Town into the worldwide network of Compassionate Cities through the Charter for Compassion.
The Parliament of the World’s Religions shares our love and support to the city of Cape Town and the wider Western Cape, the Cape Town Interfaith Initiative, with prayers for the countless friends mourning Father Oliver. Official memorial action in honor of his achievements and gifts to the Parliament will be undertaken by our full board and emeriti in the coming months.
A coalition of Buddhist and Muslim leaders from South and South East Asia met in Bangkok on June 16th to endorse the 2006 Dusit Declaration, and to commit to act cooperatively with new proposals to stabilize inter-religious relations in the region. This coalition inspires the hope that conflict manifesting in violence, like the recent attacks in Bodhgaya, can be prevented.
Highlights of the 2006 Dusit Declaration include efforts to encourage media outlets to be more evenhanded towards both religions in their broadcasting, the expansion of unbiased religious perspectives taught in children’s classrooms, and a new emphasis on inter-religious harmony in politicians’ reforms.
The declarations made in Thailand (found in this International Buddhist-Muslim Joint Statement) focus on the potential benefits of tolerance: “We are also deeply aware that if Buddhist and Muslim communities can overcome the challenges that confront them, there is tremendous potential for the growth and development of ideas and values that may help to transform the region.”
The coalition organized by the International Network of Engaged Buddhists (INEB), the International Movement for a Just World (JUST), and Religions for Peace (RfP) included representatives from seven countries with the allegiance of some international participants.
The Council for a Parliament of the World’s Religions applauds this coalition for being a model of cooperation and tolerance in the South East Asian region.
Al Haj U Aye Lwin, Muslim, Chief Convener, Islamic Center of Myanmar and a Founder of Religions for Peace Myanmar
U Myint Swe, Buddhist, President, Ratana Metta, and President of Religions for Peace Myanmar
Harsha Navaratne, Buddhist, Sewalanka Foundation
Dr. M.A. Mohamed Saleem, Muslim, President of Mahatma Ghandi Centre in Sri Lanka
Ven. Professor. Kotapitiye Rahula, Buddhist, Department of Pali & Buddhist Studies, University of Peradeniya; Sri Lanka Council of Religions for Peace
Ven. Dr. Divulapelesse Wimalananda thero, Buddhist, University of Peradeniya
Ven. Kalayanamitta Dhammapala, Buddhist, Wat Thong Noppakul
Ven. Balangoda Manju Sri Thero, Buddhist, Senior Buddhist Sangha for Inter-faith Peace
Dr. Chandra Muzaffar, Muslim, President, International Movement for a Just World (JUST)
Anas Zubedy, Muslim, Secretary General, JUST
Fah Yen Yin, Program Coordinator, JUST
K V Soon Vidyananda, Buddhist, Malaysia Engaged Buddhist Network
Muhammad Habib Chirzin, Muslim, Islamic Forum on Peace, Human Security and Development
Abdul Mu’ti, Muslim, Central Board Muhammadiyah
Wintomo Tjandra, Buddhist, Hikmahbudhi
Sulak Sivaraksa, Buddhist, Sathirakoses-Nagapradipa Foundation
Ven. Phra Bhanu Cittadhanto, Buddhist, Wat Phra Ram IV (Kanchanobhisek)
Parichart Suwannabuppha, Buddhist, Institute of Human Rights and Peace Studies, Mahidol University, Salaya,
Saroj Puaksumlee, Muslim, Leader of Bann Krua Community, Bangkok
Ratawit Ouaprachanon, Buddhist, Spirit in Education Movement
Somboon Chungprampree, Buddhist, International Network of Engaged Buddhists
Patcharee Conmanat, Buddhist, International Network of Engaged Buddhists
Rev. Kyoichi Sugino, Deputy Secretary General, Religions for Peace
Rev. Shin’ichi Noguchi, Niwano Peace Foundation
Russell Peterson, American Friends Service Committee
Prashant Varma, Deer Park Institute, India