Archive for the ‘jewish’ tag
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 Deena Prichep
from National Public Radio
Challah is a rich, eggy bread baked every week for the Jewish sabbath, or shabbat. But for Rosh Hashana, the Jewish New Year that starts at sundown, it gets a few tweaks. There’s a little extra honey or sugar, for a sweet new year. And instead of the usual long braid, it’s round.
Mimi Wilhelm, who bakes challah for her family every week, teaches a challah-making class through Chabad Oregon. “The reason that we do the round challah, versus the braids, for Rosh Hashana, is because the year is round, it represents that idea. This looks like a crown, for crowning God as king on Rosh Hashana.”
But crowns and braids aren’t the only shapes around. Charles Levy grew up in Morocco and is now the president of Congregation Ahavath Achim, Portland’s Sephardic temple, which is largely made up of Jews of non-Eastern European descent. Growing up, he saw Rosh Hashana challahs in all sorts of forms. “Some of the people in Morocco will emulate animals, like a swan, or often you’ll have a head-like lion, lion of David. Or gdi, which is like a gazelle, a very fine and good-looking animal,” he says.
by Christopher Gordon, M.D. and Ben Herzig
from The Huffington Post
National surveys have consistently found that the vast majority of Americans identify as religious and/or spiritual in one way or another. But is there any room for spirituality or religious practice in psychiatric treatment? Is there a place at all for faith in an era that so privileges the brain over the mind and posits neurochemical explanations — and pharmaceutical treatments — for most ailments?
Nowadays, slick television commercials and glossy magazine ads market antidepressants directly to sufferers and their treatment providers, promising extraordinary relief and happiness. In the real world, life is not so simple. It is actually a rare case when a person’s problems are satisfactorily resolved by a prescription alone. Much more commonly, anxiety or depression or other symptoms are part of a larger picture, requiring a more complex solution. So how do we figure out what is the matter, and what might be helpful, beyond a symptom-targeted medication?
It is useful to think about human problems from four perspectives, and then to bring these perspectives together to get a sense of the whole person. The first useful perspective is a social one, which looks at what is going on in someone’s life, particularly their important relationships, to assess whether something important is occurring there. Examples might include domestic violence, or, less drastically, marital unhappiness, or being bullied in school, or some other important life circumstance. Clearly, we don’t want to offer medication when the problem requires addressing some real problem in living — for which counseling can be very helpful. The second perspective, however, is a biological one. In fact, many times depression and other mood disorders and anxiety disorders do reflect “chemical imbalances,” which have a biological component and are amenable to medical treatment if that is what the person prefers.
Those who seek to cause religious conflict are small in number but highly motivated, organized and funded. While there are billions of people who are engaged in their own faith tradition, many have not yet learned how to live or work together well with those of different traditions.
The Tony Blair Faith Foundation decided to tackle this challenge through organising a year-long Fellowship that brought together young people of different faiths to work toward better interfaith action. The Foundation selected 33 outstanding future leaders, who between July 2011 and June 2012, worked in interfaith pairs around the world. They built understanding between different religious communities by mobilising them around the UN Millennium Development Goals (MDGs), in particular around malaria prevention.
The Fellows represented a diverse cross section of the faith traditions: 11 were Christian, 10 Muslim, 5 Jewish, 3 Hindu, 2 Buddhist, 1 Baha’i, 1 Sikh and 1 Quaker. Thirty of the Fellows were placed in multi-faith pairs in Canada, India, the United Kingdom and the USA.
by Julia Meltzer and Laura Nix, Filmmakers, “The Light in Her Eyes”
In a courtyard off a busy street in Damascus, Syria, boisterous girls run and play before class starts in the women’s side of Al-Zahra mosque. Inside the mosque, preacher Houda al-Habash teaches the Qur’an, educating women and girls about their religion, and their rights, within their faith. Julia Meltzer lived in Damascus in 2005, and from the moment she first entered Al-Zahra mosque, she recognized what a unique place it was. Houda’s school was well-organized and energized—filled with women and girls supporting each other in their studies.
Most people don’t associate Islam with women’s rights, and that’s exactly what we found interesting about the Al-Zahra Mosque Qur’an School. Inside this community, we uncovered a lively debate about women’s roles as mothers, teachers, wives, workers, sisters and daughters. Houda insists that secular education is an integral part of worship, because it gives her students the tools to make decisions about their futures. However, the school also emphasizes the importance of modesty and piety. These women and girls are following “the straight path” of Islam, because they want to live according to its structure, rules and ethics.
Houda’s version of women’s rights doesn’t look like ours. We were raised in the West by feminist mothers, grew up attending marches for reproductive freedom and identify as third-wave feminists. But the deeper we dove into Houda’s community, the more we realized how much our guidelines for judging women’s liberation and autonomy were informed by the parameters of our culture and experiences. As filmmakers, we believe it’s our job to understand our subjects, and to tell truthful stories about their worlds.
by Jessica Abrahams
from The Guardian
Fifteen years ago, a Muslim scholar, a Christian priest and a Jewish philanthropist came together in London to create Three Faiths Forum (3FF), a platform for community leaders to engage with each another and break down barriers. But today, some of the most valuable work the charity undertakes is in schools, ensuring that tensions between faith communities don’t trickle down to the next generation.
Often this will simply be making sure that children of different faiths have an opportunity to meet one another or addressing a lack of knowledge about other religions; occasionally more severe problems occur. “We’re contacted by RE teachers to help when there’s been anti-Jewish, -Muslim or -Christian sentiment,” says Debbie Danon, the charity’s education manager.
Deputy director Rachel Heilbron speaks of one particularly serious case they became involved with last year. A teacher discussing the features of a church with a group of 14-year-old students at a non-denominational school in London mentioned synagogues. Some of the students complained they didn’t want to learn about “Jew stuff”. They said that Jews were dirty and smelly and that they kept money under their hats. As the situation escalated, some of the children began banging on the tables, chanting: “Kill the Jews, kill the Jews.”
by Paul Chaffee
from The Interfaith Observer
…Like other readers charmed by Ruth’s TIO articles each month, I knew her ‘story’ would be fascinating. Anyone meeting her quickly learns how much she loves her Jewish tradition and how, from that posture, she has become a promotional force of nature supporting grassroots interfaith engagement around the world.
Little did I guess, though, that Minefields & Miracles would be the best interfaith book published since Acts of Faith (2007) by Eboo Patel. Ruth and Eboo both grew up in Chicago and happen to share a remarkable capacity: their compelling personal stories read like can’t-put-it-down novels, all the while leading us through spiritual, religious questions, provoking us, teaching us, time and again inciting a-ha! moments. Ruth’s odyssey is a feast of extraordinary interfaith encounters resonating long after you leave a page.
Her high-level energy is evident from the start and never lets up. Expelled from college housing when administrators discover her Jewish heritage (the first of many “minefields”), a fierce sense of justice became her spiritual bone marrow. Graduating from college, she turned to journalism, choosing, as a beginner, the daunting route of independent international correspondent. Her goal: to identify, visit, and write about Jewish communities throughout Central and South America.
by Nancy Fuchs-Kreimer
from the Huffington Post
“I envy you Jews,” said the young German as he poured my morning coffee.
The year was 1980. I was the guest of a graduate student at Heidelberg University. My stay in his home was part of a month-long trip through Germany with Jews and Christians engaged in “post-Holocaust interfaith dialogue.”
My host’s statement surprised and bewildered me. I was just beginning my dissertation on the topic of anti-Judaism in Protestant “Old Testament” theology and I thought I knew a lot about the relationship between Jews and Christians. In fact, I was planning to devote my career to helping Christians see their complicity in the suffering of the Jews and to transcend the flaws in their theology. I could understand my host feeling sorry for us Jews. I could understand him apologizing to us. But I could not understand him envying us.
“Why in the world would you envy Jews?” I asked.
His reply changed my life.
“I envy you because it is easier for you to pray. You see, we young Germans carry the weight of what our parents and grandparents did — or did not do — during the war. It is hard for us to talk to God. We feel a little embarrassed.” Although the conversation took place 30 years ago, I can conjure it up in an instant: the earnestness in my fellow student’s voice, the clarity in his blue eyes.
I had thought, until then, that it was we Jews, the victims, who had trouble praying! There was something about the way he said it — perhaps the phrase “a little embarrassed” — that made it feel completely genuine. This conversation clarified for me my core belief, a very useful thing to discover at the age of 27. After that morning, I possessed an orienting idea, a place to check in regularly to see if my plans were aligned with what I believed.
This essay is an excerpt from “My Neighbor’s Faith: Stories of Interreligious Encounter, Growth, And Transformation” from Orbis.
I believe that we should live our lives so that our children won’t be “a little embarrassed” if they want to pray. Until that morning, I thought that meant being a good daughter, a compassionate friend and a dutiful citizen. But now I saw something new: taking responsibility for the group from which I derive my identity, the group whose actions will lead my children to be proud or embarrassed before God. For me, that group was and is the Jewish people.
The immediate result of this revelation was that I changed my dissertation topic. Rather than looking at problematic Christian texts, I would study problematic Jewish writings. I would investigate the ways in which my own tradition misunderstands others rather than point a finger at the others for misunderstanding us.
By Mike Sullivan
from Voice of America
Three longtime colleagues of different faiths have forged bonds of friendship through decades of dialogue in interfaith forums. The three men, who are leaders in the Muslim, Jewish and Christian communities of Los Angeles, recently shared their insights into religion with middle and high school students. The students learned that the men respect their differences and celebrate what they have in common.
They have known each other and worked together for decades – Maher Hathout, spokesman for the Islamic Center of Southern California; Leonard Beerman, the founding rabbi of the Leo Baeck Temple, a Jewish synagogue; and the Reverend George Regas, retired rector of All Saints Episcopal Church in Pasadena, California.
The students, from Flintridge Preparatory School, asked probing questions about violence inspired by religion. Rabbi Beerman told them that, sadly, evil is a part of religion’s legacy, but that faith also plays a positive role in human development.
“It has brought comfort to the afflicted, it’s brought courage to the weak, it’s brought a sense of spirituality into personal lives,” said Beerman.
By Adelle M. Banks, Religion News Service
from Huffington Post
ARLINGTON, VA. (RNS) In a ceremony steeped in Hebrew prayers and military hymns, a monument to Jewish chaplains who died in active duty was unveiled Monday (Oct. 24) at Arlington National Cemetery.
“They are unrecognized heroes of both Jewish and American life, but today we begin the process of publicly acknowledging their contribution and their ultimate sacrifice,” said Allan Finkelstein, president of the Jewish Community Centers Association, which sponsors the council that endorses Jewish military chaplains.
The cemetery’s Chaplains Hill has been home to three monuments — one for World War I chaplains, another for Protestant chaplains from the two world wars and one for Catholic chaplains from World War II and the wars in Korea and Vietnam.
The newest addition honors 14 Jewish chaplains who died in combat, in accidents or of natural causes. They include one who traveled thousands of miles each month to reach Jewish military members in isolated areas in Alaska. Two others perished in plane crashes on their way to conduct Hanukkah services for military personnel.
Retired Rear Adm. Harold L. Robinson, director of the JWB (Jewish Welfare Board) Jewish Chaplains Council, said the memorial reflects the unity of the U.S. military’s chaplain corps.