interfaith symbols

Principles and Guidelines for Interfaith Dialogue ―Speaking and Listening with Respect: Students, Faith, and Dialogue‖ Khartoum, Sudan ● Cairo, Egypt ● Toronto, Canada October 2008 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE           Guidelines for Interreligious Understanding Inter-Faith Interactions Dialogue Decalogue Three Goals of Interreligious Dialogue Principles towards Better Interfaith Relations Four Levels of Interreligious Dialogue Five Types of Interreligious Dialogue Assisi Decalogue for Peace Dialogue is not debate Nine Guidelines for Listening to Others Guidelines for Interreligious Understanding Fr. Thomas Keating is a Roman Catholic priest and Trappist Monk who has made a major contribution to the centering prayer movement and to Interfaith spirituality. He is convener of the Snowmass Conference and a member of the international monastic inter-religious movement. He authored the following report: A report on an experience of on-going inter-religious dialogue might be helpful at this point. In 1984, I invited a group of spiritual teachers from a variety of the world religions — Buddhist, Tibetan Buddhist, Hindu, Jewish, Islamic, Native American, Russian Orthodox, Protestant, and Roman Catholic — to gather at St. Benedict's Monastery in Snowmass, Colorado, to meditate together in silence and to share our personal spiritual journeys, especially those elements in our respective traditions that have proved most helpful to us along the way. 2 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE We kept no record and published no papers. As our trust and friendship grew, we felt moved to investigate various points that we seemed to agree on. The original points of agreement were worked over during the course of subsequent meetings as we continued to meet, for a week or so each year. Our most recent list consists of the following eight points: 1. The world religions bear witness to the experience of Ultimate Reality to which they give various names: Brahman, Allah, Absolute, God, Great Spirit. 2. Ultimate Reality cannot be limited by any name or concept. 3. Ultimate Reality is the ground of infinite potentiality and actualization. 4. Faith is opening, accepting and responding to Ultimate Reality. Faith in this sense precedes every belief system. 5. The potential for human wholeness (or in other frames of reference) -- enlightenment, salvation, transformation, blessedness, "nirvana" -- is present in every human person. 6. Ultimate Reality may be experienced not only through religious practices but also through nature, art, human relationships, and service of others. 7. As long as the human condition is experienced as separate from Ultimate Reality, it is subject to ignorance and illusion, weakness and suffering. 8. Disciplined practice is essential to the spiritual life; yet spiritual attainment is not the result of one's own efforts, but the result of the experience of oneness with Ultimate Reality. 3 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Inter-Faith Interactions So, what happens when you encounter representatives of another religious tradition? There are two possible outcomes. One possible scenario would result in conflict, accusations, insensitivity, and misunderstanding, much like it has repeated itself throughout history. The other scenario would result in a hope for dialogue and a renewed understanding of increased respect for diversity and religious freedom. As you engage other faiths on your campus for this shared cause, remember to treat the beliefs of all people with respect. Avoid ―attack language‖ and reliance on stereotypes, especially unflattering ones. Instead, if you’re curious about another faith, ask questions in a non-confrontational way, avoiding absolute terms like ―always‖ and ―you all‖, and be opening to be questioned yourself. Bear in mind that this study and reflection session is just a beginning for a way to move beyond the fear and stereotypes which we may have of another denomination or religion by replacing fear with experience and insight. 4 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Points of Agreement or Similarity A. Some examples of disciplined practice, common to us all: 1. 2. 3. 4. Practice of compassion Service to others Practicing moral precepts and virtues Training in meditation techniques and regularity of practice 5. Attention to diet and exercise 6. Fasting and abstinence 7. The use of music and chanting and sacred symbols 8. Practice in awareness (recollection, mindfulness) and living in the present moment 9. Pilgrimage 10. Study of scriptural texts and scriptures And in some traditions: 11. Relationship with a qualified teacher 12. Repetition of sacred words (mantra, japa) 13. Observance of periods of silence and solitude 14. Movement and dance 15. Formation of community B. It is essential to extend our formal practice of awareness into all aspects of our life. C. Humility, gratitude, and a sense of humor are indispensable in the spiritual life. D. Prayer is communion with Ultimate Reality, whether it is regarded as personal, impersonal, or beyond them both. 5 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE We were surprised and delighted to find so many points of similarity and convergence in our respective paths. Like most people of our time, we originally expected that we would find practically nothing in common. In the years that followed, we spontaneously and somewhat hesitatingly began to take a closer look at certain points of disagreement until these became our main focus of attention. We found that discussing our points of disagreement increased the bonding of the group even more than discovering our points of agreement. We became more honest in stating frankly what we believed and why, without at the same time making any effort to convince others of our own position. We simply presented our understanding as a gift to the group. 6 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Dialogue Decalogue Ground Rules for Inter-religious, Inter-ideological Dialogue These principles of dialogue were formulated by Professor Leonard Swidler of Temple University. The text is printed in the Journal of Ecumenical Studies 20:1 (1984). FIRST COMMANDMENT The primary purpose of dialogue is to learn; that is, to change and grow in the perception and understanding of reality, and then to act accordingly. SECOND COMMANDMENT Inter-religious, inter-ideological dialogue must be a two-sided project within each religious or ideological community and between religious or ideological communities. THIRD COMMANDMENT Each participant must come to the dialogue with complete honesty and sincerity. FOURTH COMMANDMENT In inter-religious, inter-ideological dialogue we must not compare our ideals with our partner's practice, but rather our ideals with our partner's ideals, our practice with our partner's practice. FIFTH COMMANDMENT Each participant must define himself... Conversely, the interpreted must be able to recognize herself in the interpretation. 7 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE SIXTH COMMANDMENT Each participant must come to the dialogue with no hard-ançlfast assumptions as to where the points of disagreement are. SEVENTH COMMANDMENT Dialogue can take place only between equals... Both must come to learn from each other. EIGHTH COMMANDMENT Dialogue can take place only on the basis of mutual trust. NINTH COMMANDMENT Persons entering into inter-religious, inter-ideological dialogue must be at least minimally self-critical of both themselves and their own religious or ideological traditions. TENTH COMMANDMENT Each participant eventually must attempt to experience the partner's religion or ideology 'from within'; for a religion or ideology is not merely something of the head, but also of the spirit, heart, and 'whole being,' individual and communal. 8 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Three Goals of Interreligious Dialogue 1. To know oneself ever more profoundly and enrich and round out one's appreciation of one's own faith tradition 2. To know the other ever more authentically and gain a friendly understanding of others as they are and not in caricature 3. To live ever more fully accordingly and to establish a more solid foundation for community of life and action among persons of various traditions (Leonard Swidler, Toward a Unlversal Theology of Religion, p. 26) Principles towards Better Interfaith Relations 1. We confess our failures and lack of love, respect and sensitivity to people of other faiths in the past. We intend to forgive one another, seek the forgiveness of others and commit ourselves to a new beginning. 2. We affirm that good interfaith relations can open the way to better interethnic relations and peace throughout the world. 3. We recognise building true community (koinonia) , both among persons and various ethnic and religious communities, as our primary objective. We need to 9 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE develop a global theology that will be appropriate for the unfolding sense of a globalised world. 4. We affirm the importance of promoting a culture of dialogue within and among all religious communities and indigenous traditions. 5. We condemn violence and terrorism as being against the spirit of all true religion and we pledge ourselves to removing their causes. 6. We shall respect the integrity of all religions and ensure that they have the freedom to follow their own beliefs and practices. 7. We believe that the different religions are enriched by identifying agendas in which they can collaborate, such as making peace, protecting the environment, eradicating poverty and ensuring the human dignity of all. 8. We affirm that it is important for us all to listen to and learn from other religions so that we can value religious plurality as a factor that enriches our communities. 9. We endeavour to live out and explain the truths of our own religion in a manner that is intelligible and friendly to people of other faiths. 10. Cultural diversity as well as religious diversity in our communities will be affirmed as a source of enrichment and challenge. Prepared by the Rt. Rev. Kenneth Fernando for the Network of Interfaith Concerns of the Anglican Communion 10 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Four Levels of Interreligious Dialogue 1. The dialogue of life, where people strive to live in an open and neighborly spirit, sharing their joy and sorrows, their human problems and preoccupations. 2. The dialogue of action, in which persons of all religions collaborate for the integral development and liberation of people. 3. The dialogue of theological exchange, where specialists seek to deepen their understanding of their respective religious heritages, and to appreciate each other's spiritual values. 4. The dialogue of religious experience, where persons, rooted in their own religious traditions, share their spiritual riches, for instance with regard to prayer and contemplation, faith and ways of searching for God or the Absolute. (M. Thomas Thangaraj, The Common Task: A Theology of Christian Mission, Abingdon Press, Nashville, 1999, pp. 95, 96.) 11 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Five Types of Interreligious Dialogue 1. Informational: Acquiring of knowledge of the faith partner's religious history, founding, basic beliefs, scriptures, etc. 2. Confessional: Allowing the faith partners to speak for and define themselves in terms of what it means to live as an adherent. 3. Experiential: Dialogue with faith partners from within the partner's tradition, worship and ritual - entering into the feelings of one's partner and permitting that person's symbols and stories to guide. 4. Relational: Develop friendships with individual persons beyond the "business" of dialogue. 5. Practical: Collaborate to promote peace and justice. 12 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Assisi Decalogue for Peace During the interfaith prayer service at Assisi, ten of the 200 faith representatives each read one of the following ten commitments in their own language. In March, Pope John Paul II sent a copy of the Decalogue for Peace to all heads of state. In an accompanying letter, the Pope stated that the participants at the Assisi gathering were inspired more than ever by one common conviction — humanity must choose between love and hatred. 1. We commit ourselves to proclaiming our firm conviction that violence and terrorism are opposed to all true religious spirit and we condemn all recourse to violence and war in the name of God or religion. We undertake to do everything possible to eradicate the causes of terrorism. 2. We commit ourselves to educate people about respect and mutual esteem in order to achieve peaceful coexistence and solidarity among members of different ethnic groups, cultures and religions. 3. We commit ourselves to promote the culture of dialogue so that understanding and trust may develop among individuals and peoples as these are the conditions of authentic peace. 4. We commit ourselves to defend the right of all human beings to lead a dignified life, in accordance with their cultural identity. 5. We commit ourselves to engage in dialogue with sincerity and patience, without considering what separates us as an insurmountable wall, on the contrary, recognizing that facing our differences can 13 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE become an occasion for greater reciprocal understanding. 6. We commit ourselves to pardon each other's errors and prejudices of the past and present, and to support one another in the common struggle against egoism and abuses, hatred and violence, and in order to learn from the past that peace without justice is not true peace. 7. We commit ourselves to stand at the side of those who suffer poverty and abandonment, speaking out for those who have no voice and taking concrete action to overcome such situations, in the conviction that no one can be happy alone. 8. We commit ourselves to make our own the cry of those who do not surrender to violence and evil, and we wish to contribute with all our strength to give a real hope of justice and peace to the humanity of our time. 9. We commit ourselves to encourage all initiatives that promote friendship between peoples, in the conviction that, if a solid understanding between peoples is lacking, technological progress exposes the world to increasing dangers of destruction and death. 10. We commit ourselves to ask the leaders of nations to make every possible effort so as to build, at both national and international levels, a world of solidarity and peace founded on justice. 14 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Dialogue is not Debate Debate is oppositional: two or more sides oppose each other and attempt to prove each other wrong. Dialogue is collaborative: two or more sides work together toward a common understanding. In debate one searches for the other positions flaws and weaknesses. In dialogue one searches for strengths in the other position. Debate creates a closed-minded attitude, a determition to be right. Dialogue creates an open-minded attitude, an openness to being wrong and an openness to change. In debate winning is the goal. In dialogue finding common ground is the goal. Debate defends one's position as the best solution and excludes other positions. Dialogue opens up the possibility of reaching better solutions than any of the original solutions. Debate assumes there is a right answer and that someone has it. Dialogue assumes many people have pieces of the answer and that together they can put them into a workable solution. Debate implies conclusion. Dialogue remains open-ended. 15 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Nine Guidelines for Listening to Others These guidelines were developed by Kay Lindahl, the founder of the Listening Center in Laguan Niguel, California. Kay is also the chairperson of the North American Interfaith Network (NAIN). We include these guidelines here because listening is so vital to any form of dialogue, including interfaith dialogue. These guidelines are designed to facilitate healthy dialogue and deep listening and to create a safe space for meaningful conversation on all levels: 1. WHEN YOU ARE LISTENING, SUSPEND ASSUMPTIONS - What we assume is often invisible to us. We assume that others have had the same experiences that we have, and that is how we listen to them. Learn to recognize assumptions by noticing when you get upset or annoyed by something someone else is saying. You may be making an assumption. Let it be suspend it - and resume listening for understanding of the other. 2. WHEN YOU ARE SPEAKING, EXPRESS YOUR PERSONAL RESPONSE - informed by your tradition, beliefs and practices as you have interpreted them in your life. Speak for yourself. Use "I' language. Take ownership of what you say. Speak from your heart. Notice how often the phrases "We all", "of course", "everyone says", "you know", come into your conversation. The only person you can truly speak for is yourself. 16 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE 3. LISTEN WITHOUT JUDGMENT - The purpose of dialogue is to come to an understanding of the other, not to determine whether they are good, bad, right or wrong. If you are sitting there thinking: 'That's good", 'That's bad", "I like that" "I don't like that", then you are having a conversation in your own mind, rather than listening to the speaker. Simply notice when you do this, and return to being present with the speaker. 4. SUSPEND STATUS - Everyone is an equal partner in the inquiry. There is no seniority or hierarchy. All are colleagues with a mutual quest for insight and clarity. You are each an expert in your life. That is what you bring to the dialogue process. 5. HONOUR CONFIDENTIALITY - Leave the names of participants in the room so if you share stories or ideas, no one's identity will be revealed. Create a safe space for self-expression. 6. LISTEN FOR UNDERSTANDING, NOT TO AGREE WITH OR BELIEVE - You do not have to agree with or believe anything that is said. Your job is to listen for understanding. 7. ASK CLARIFYING OR OPEN-ENDED QUESTIONS to assist your understanding and to explore assumptions. 8. HONOUR SILENCE AND TIME FOR REFLECTION - Notice what wants to be said rather than what you want to say. 9. ONE PERSON SPEAKS AT A TIME - Pay attention to the flow of the conversation. Notice what patterns emerge from the group. Make sure that each person has an opportunity to speak, while knowing that no one is required to speak. 17 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE Interfaith Lessons I Have Learned James Fleming is an Irish, Roman Catholic priest with extensive experience in Muslim-Christian dialogue. Listed below are some of the learnings he has aquired in his more than 20 years of interfaith work:         Relate to others as equal partners in the search for truth Recognize that listening as well as speaking is necessary for a genuine conversation. Remember the words of St. Francis of Assisi: "Preach the Gospel always, and when necessary use words." Treasure the sense of wonder that comes with encountering the new, the unusual and the surprising. Record such experiences in a journal if possible Be hungry for knowledge about the other person's culture and religion. Learn to understand what others actually believe and value. And allow them to express their beliefs and values in their own terms. This does mean that we cannot, with experience and knowledge, challenge other people's cultural values Be honest in sharing your beliefs and do not try to water them down to accommodate. Other people see through this and lose respect for you Do not mispresent or disparage other peoples' beliefs and practices Be aware of your own need for ongoing conversion to your own professed beliefs. Remember, it is not our job to convert others to our beliefs, but to be faithful to our own Respond to others as a gift, not as a threat 18 PRINCIPLES AND GUIDELINES FOR INTERFAITH DIALOGUE   Be sensitive to vulnerable people and do not try to exploit them Remember that it's our differences that can make a difference, so rejoice in the richness of our diversities 19 International Movement of Catholic Students – Pax Romana 7 Impasse Reille, 75014 Paris, FRANCE Tel: +33 (0)1 45 44 70 75 / Fax: +33 (0)1 42 84 04 53 www.imcs-miec.org / office@imcs-miec.org