FaithWorld

GUESTVIEW: Buddhist peace lanterns on Hudson to mark 9/11

lanterns-hudson (Photo: Lanterns floating on the Hudson, 11 Sept 2007)

The following is a guest contribution. Reuters is not responsible for the content and the views expressed are the authors’ alone. Matthew Weiner is Program Director at the Interfaith Center of New York.

By Matthew Weiner

Everyone has a September 11th story, especially those living in New York, and just about every religious community has a way of commemorating it. Most religious leaders include the topic in their weekly sermons. Others hold prayer services on the day itself. Do different religions do so differently?

Some Buddhists do. On Friday, September 11th, Rev. T. Kenjitsu Nakagaki, a Japanese Buddhist priest, hosts his annual Lantern Lighting Ceremony at Pier 40 on the Hudson River. He has done so every year on the day of anniversary. Hundreds of people attend- many of them Buddhists, but mostly they are just New Yorkers who have made this the way that they pass the evening of 9/11 as the sun sets.

An obon ceremony, as it is called, is traditionally done in the summer to commemorate the dead (specifically for the victims of the U.S. bombing of Hiroshima). Small rice paper lanterns are built, families write the name of loved ones who have passed on the lanterns, candles are placed inside and the lanterns are set out to sea. Nakagaki has used the service, but changed it, for this annual purpose.

9-1_floating_flyerIn the New York version, lanterns are set out in kayaks, courtesy of the New York Kayak Club, and bob along the shore of the Hudson . Their soft glow speckle the reflections the twin tower light beams, emanating from Ground Zero.

Is there a place for God’s Holy Mountain in Jerusalem?

God's Holy MountainAsher Frohlich’s painting of “God’s Holy Mountain” (at right) depicts a scene from an imagined future Jerusalem where Islam’s Dome of the Rock stands beside a rebuilt Jewish temple and worshipers of different faiths mingle in the courtyard.

Is this scene too good to come true?

The problem today, in the simplest of terms, stems from the fact that one spot in the heart of the old city of Jerusalem, is sacred to Jews, Christians and Muslims alike. Jews know it as  the Temple Mount and Muslims call it al-Haram al-Sharif (the Noble Sanctuary). For more about the religious history of the complex, click here.

Today, a gilded dome stands above a rock where Muslims believe Mohammad rose to heaven. It is the same spot where a sanctuary known as the ‘holy of holies’ of two ancient Jewish temples is believed to have been located. Many Jews still pray for the temple to be rebuilt, a step some believe would then herald the return of the Messiah and a time of world peace.

World religious leaders hold their own G8 summit

laquila-church (Photo: L’Aquila’s Santa Maria of Collemaggio Basilica, 13 April 2009/Daniele La Monaca)

They came, they prayed, they appealed.

Religious leaders from around the world held their own not-so-mini “G8 summit” in Italy on June 16-17. The “Fourth Summit of Religious Leaders on the occasion of the G8,” as the meeting was officially called,   started with a visit to L’Aquila, the central Italian city severely damaged by an earthquake on April 6. That will be the venue in July of the actual summit of the G8 club of industrial nations.

Nearly 130 religious leaders and diplomats then moved to Rome where they held two days of talks under the auspices of the Italian foreign ministry. This was the religious leaders’ fourth annual meeting, following those held in conjunction with earlier G8 summits in Moscow, Cologne and Sapporo.

GUESTVIEW: Obama speech not historic, but could become so

obama-speaks1 (Photo: President Obama speaks at Cairo University, 4 June 2009/Larry Downing)

The following is a guest contribution. Reuters is not responsible for the content and the views expressed are the authors’ alone. Miroslav Volf is director of the Yale Center for Faith and Culture and a theology professor at Yale Divinity School, where he co-teaches a course on faith and globalization with former British Prime Minister Tony Blair. A native of Croatia and member of the Episcopal Church in the U.S.A., he has been involved in international ecumenical and interfaith dialogues, most recently in Christian-Muslim dialogue.

By Miroslav Volf

I am tempted to say that in Cairo President Obama delivered an historic speech on relations between “the United States and Muslims around the world.” Speeches aren’t historic when they are delivered, however; they become historic after they’ve shaped history. What is certain even now, mere few hours after the speech, is that it was brilliant — visionary and practical, deeply human and political, moral and pragmatic, all at the same time. These wise words, beautifully crafted and compellingly delivered, have the potential of becoming seeds from which a new future will sprout and flourish.

The perspective that pervades the whole speech was signaled when the President recognized his own Christian faith, while at the same time noting that his father came from a family that includes generations of Muslims. Thus, in his own biography, the President embodies what his speech was ultimately about: relations between the United States and Muslims around the world should not be defined simply by “our differences” but by “overlaps” and “common principles” as well. This point is crucial. In encounter with others, if we see only differences, the result is exclusion; if we see only commonalities, the result is distortion. Only when we see both-undeniable differences that give others a peculiar character and commonalities that bind us together-are we able to honor both others and ourselves.

Islamic tone, interfaith touch in Obama’s speech to Muslim world

obama-speech-baghdadIt started with “assalaamu alaykum” and ended with “may God’s peace be upon you.” Inbetween, President Barack Obama dotted his speech to the Muslim world with Islamic terms and references meant to resonate with his audience. The real substance in the speech were his policy statements and his call for a “new beginning” in U.S. relations with Muslims, as outlined in our trunk news story. But the new tone was also important and it struck a chord with many Muslims who heard the speech, as our Middle East Special Correspondent Alistair Lyon found. Not all, of course — you can find positive and negative reactions here. (Photo: Iraqi in Baghdad watches Obama’s speech, 4 June 2009/Mohammed Ameen)

Among Obama’s Islamic touches were four references to the Koran (which he always called the Holy Koran), his approving mention of the scientific, mathematical and philosophical achievements of the medieval Islamic world and his citing of multi-faith life in Andalusia. These are standard elements that many Islam experts — Muslims and non-Muslims — mention in speeches at learned conferences, but it’s not often that you hear an American president talking about them.

Two religious references particularly caught my attention because they weren’t the usual conference circuit clichés. One was his comment about being in “the region where (Islam) was first revealed” – a choice of past participle showing respect for the religion.

Will Obama address the Muslim world or the Arab world?

obama-faceWhen President Barack Obama delivers his long-awaited speech in Cairo on Thursday, will he address the Muslim world or the Arab world? In the pre-speech build-up, it’s being called a speech “to the Muslim world” or “to the world’s 1.x billion Muslims” (the estimated total mentioned in different articles fluctuates between 1and 1.5 billion). But the venue he’s chosen — Cairo — and all the focus on the Israeli-Palestinian conflict make it sound like a speech to and about the Middle East. (Photo: President Barack Obama, 21 May 2009/Kevin Lamarque)

The Middle East is the heartland of Islam, but Arabs make up only about 20 percent of the world’s Muslims. Not all Arabs are Muslims. And non-Arab Iran is a major part of the Middle Eastern political scene. So is it correct to call this a speech to the Muslim world? Would it be better to call it a speech to the Middle East?

There is such an important overlap between the Arab and the Muslim worlds that it is hard to disentangle them. The Palestinian issue concerns Muslims around the world, but with varying intensity depending partly on whether it figures in regional politics or stands as a more distant symbol of oppression against Muslims. Politics can also poison Muslim relations with Jews, which can range from bitter enmity to interfaith cooperation depending on where, when and how one looks. The U.S.-led invasions of Afghanistan and Iraq may be justified in Washington as operations against international terrorism, but in Muslim countries they are often seen as attacks on Muslims and Islam.

GUESTVIEW: Missing dimension in Middle East peace process

The following is a guest contribution. Reuters is not responsible for the content and the views expressed are the authors’ alone. Rev. Bud Heckman is Director for External Relations at Religions for Peace (New York) and Matthew Weiner is Program Director at the Interfaith Center of New York.

By Rev. Bud Heckman and Matthew Weiner

obama-and-muslim-womenIn the foreshadow of President Obama’s much anticipated speech to the Muslim world and on peace this week, there is new hope for peace in the Middle East. Its source is the opposite of what many may think: religion, and the extraordinary promise of principled inclusion of religions in seeking solutions for peace and justice.

Of course, in one sense this is nothing new. Think of the Peace of Westphalia and the political virtue of tolerance developed in response to bloody religious civil wars, which were no less serious than any religious conflict we face today. One difference now — to some degree the result of secularization — is the assumption that the political and public is more frequently separate from the religious. That is to say, an assumption arises that we can do without religion in the public sphere to solve public problems. With this secular mind set, when making a political peace, it is assumed that religion should be sidelined or asked to join only in some superficial way.

Wall overshadows Muslim- Christian relations in West Bank

palestinians-at-damascus-gateThe Palestinian issue has figured prominently over the past week in stories with a religion angle. Pope Benedict’s visit to Israel, which ended on Friday, was the most prominent. While visiting Bethlehem, he called Israel’s barrier in the West Bank one of the saddest sights” on his whole tour. Early this week, Israeli Prime Minister Benjamin Netanyahu met U.S. President Barack Obama for the first time. Netanyahu said the Palestinians must recognise Israel as a Jewish state as a precondition for peace talks while Obama said Jewish settlements in the West Bank have to be stopped.” On Wednesday, United Nations human rights investigators said they hoped to visit Gaza in early June and hold public hearings on whether war crimes were committed there in Israel’s blockade of the area governed by the Islamist movement Hamas. (Photo: Palestinian protesters wave flags at the Damascus Gate to Jerusalem’s Old City, 21 May 2009/Amir Cohen)

In almost every speech he made, Pope Benedict pleaded for more interfaith contacts and cooperation as a way to move forward towards peace. With the Israeli-Palestinian issue so polarised, the question of promoting understanding among the people of the Holy Land often seems to be reduced mostly to a Jewish-Muslim issue. The tiny Christian minority in the local population often seems to be standing on the sidelines.

But within the occupied West Bank, there are numerous examples of religious coexistence between the Muslim and Christian populations. The West Bank village of Aboud, which I described in a feature you can read here, is a case in point. Father Firas Aridah, head of the local Catholic parish, points to the joint celebration by Muslims and Christians of their respective religious holidays. The Catholic school he operates with a majority of Muslim students doesn’t impose the church’s beliefs on the student body but teaches them their own faiths.

Singing away theological differences in Nazareth

pope-interfaith-1
(Photo: Pope Benedict with Galilee religious leaders, 14 May 2009/Osservatore Romano)

Talk about a picture being worth 1,000 words. There’s more than that behind this picture of Pope Benedict holding hands and singing a song for peace with leaders of other religions in Nazareth’s Basilica of the Annunciation on Thursday. This might seem like an innocent gesture to most people who see it. To some Vatican correspondents following the pope on his Holy Land tour, it was an unprecedented step that spoke volumes about the evolution of his theological thinking.This sing-along started at an interfaith meeting when a rabbi began singing a song with the lyrics “Shalom, Salaam, Lord grant us peace.” At some point, the 11 clerics on the stage stood up and held hands to sing the simple tune together. Never very spontaneous, Benedict looked a little hesitant but then joined in. It was something of a “kumbaya session” — a “religious version of We Are The World,” one colleague quipped — but it was good-natured and well meant. The pope has been preaching interfaith cooperation at every stop on his tour and it seemed appropriate that it culminate in a show of unity among the religions in Galilee.But wait a minute. This is the same Joseph Ratzinger who, when he was a cardinal heading the Vatican’s Congregation for the Doctrine of the Faith, frowned on Pope John Paul’s pray-in with other religions at Assisi in 1986. He even declined to attend what became one of the landmark events of his predecessor’s papacy. Catholics cannot pray together with other religions, he argued, because only Catholicism was the true faith and all others were flawed to greater or lesser extents. Praying together carried the risk of syncretism, or mixing religions.Over the years, Cardinal Ratzinger made several critical comments about other religions, especially Buddhism and Islam (although he is changing there as well). He drew a sharp line between Catholics and other Christians in the 2000 document Dominus Iesus that called Protestant denominations deficient and not proper churches. They felt slighted and several said so openly. The only faiths Ratzinger seemed interested in were Orthodox Christianity and Judaism (ironically, given the cool welcome he got in Israel — but that’s another story).Things change when a cardinal becomes a pope. Suddenly, he was no longer just the Vatican’s doctrinal watchdog, he was the head of the world’s largest church and its smallest country. He was a spiritual leader, a temporal head of state, a major diplomatic figure and one of the most prominent — if not the most prominent — spokesman for religion on the planet. That’s a lot to juggle at the same time.

Pope Benedict slowly learns how to dialogue with Muslims

pope-in-dome (Photo: Pope Benedict with Muslim leaders in Jerusalem’s Dome of the Rock, 12 May 2009/Osservatore Romano)

“Branded an implacable foe of Islam after his landmark Regensburg speech in 2006, Pope Benedict has shown during his current Holy Land tour that he is slowly learning how to dialogue with Muslims.

“While media attention has focussed on Jewish criticism of his speech at the Yad Vashem Holocaust memorial, Benedict’s speeches to Muslims have used classic Islamic terms and new arguments that resonate with Muslims and ease the quest for common ground.

“This new tone may not erase the memory of the Regensburg speech many Muslims took as an insult, because it implied Islam was violent and irrational. But Islamic, Jewish and Catholic clerics told Reuters it marked a shift in his thinking that could help the world’s two largest faiths get along better…”