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.
Asher 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.
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.
It 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.
When 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.
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.
The 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.
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.
“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.