Internship Engagement Activity - March 2014 - Artefact

Jesuit Forum February 2014- Artefact

Students' value statement from what they want to see in their own community dialogue.

Most Significant Change Reflection

Most Significant Change

The most significant change for me has been appreciating the realistic value of engagement in interfaith dialogue and the limits to the scope of interfaith dialogue that can be enjoyed in group settings. While I found that there is always a potential to make a connection to others, I am very conscious of  the need to be sensitive to all of the participants needs in the group dialogues.  However, one might feel that they are blindly trusting in the value that the exercise service, participating in group discussions is the only was to scaffold and build onto ones comfort level in throughout the process. Experience is the strongest indicator of the ethos behind creating interfaith projects to measure out their efficacy and impacts in attempting to find the intrinsic “take-away” values participants are looking for. I acknowledge that  as an observer/participant who wanted to truly understand what perspectives of different faiths have toward  a particular topic, i.e. Abrahamic scriptures, values etc.,  one has to acknowledge the reasonable accommodations many activities have the ability to offer at the Multi-Faith Centre.  Nonetheless just having participants learning to co-exist in the same space with people of different faiths, rather than direct dialogue about the difficult topics, serves as a valuable way to break the ice for all involved.

In reflecting on my experiences at the Multi-Faith Centre, I felt like a religious tourist at times in that I felt I was a spectator in spaces that I believe should have been preserved as a “sacred” space of the religious adherents.  Yet at other times, the environment felt like one was chasing pie in the sky to develop the creativity, diversity or authentic dialogue needed for what I had perceived in projects outcomes or where the real impact for change existed. This also required me to be more realistic with my expectations. Identifying how all of the participants continually need to re-evaluate and negotiate what their personal and social identity looks like in different spaces is only part in parcel of any process. This means that one often has to undertake or participate in the act of hospitality to generate and open up dialogue. More time is needed for all participants to build up the comfort level to delve into more complex dialogues rather then attending one day conferences, but each process needs a entry point and the Multi-Faith Centre does this.

The overall application of time and experience has illustrated to me that I don’t want to be a bystander, but put into practice what I want to see; authentic dialogue that reasonably accommodates what might be accomplished in interfaith forums with a safe space for all. This history and legacy of faith that I sew into my children and generations after I hope will include growing seeds of interfaith dialogue. Father Mongee articulated the value in direct participation in interfaith discussions and challenges people to look at what the duties of Christians are with respect to dialogue and their reasonable service to others. Christ modeled in the ministry how equity in hospitality to others creates peace in a welcoming space and how service to others was valued through the narratives that describe his ministry. Hospitality was key to opening up dialogue in all my service based experiences, however, navigating around the social and religious cultural expectations can juxtapose the possible headway pluralism may have to develop. Interfaith engagements should not be considered a limited time engagement event, but a ongoing task for all religious communities.

Thessalonians 5:12-18, lays out the language to tie the gift of service and hospitality to the actions which will engage the best practices I believe interfaith dialogue calls out in Christians by saying, 

"we appeal to you, brothers and sisters, to respect those who labor among you, and have charge of you in the Lord and admonish you; 13 esteem them very highly in love because of their work. Be at peace among yourselves. 14 And we urge you, beloved, to admonish the idlers, encourage the fainthearted, help the weak, be patient with all of them. 15 See that none of you repays evil for evil, but always seek to do good to one another and to all. 16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you." (Biblegateway.com, Thess. 5:12-18, NSRV: 2014). 

Symbols - Academic Engagement

Description or definition

Symbols activate, represent and promotes values in two ways. In the first representation of a symbol Deming refers to the U.S. flag as, “stands for liberty, signifies patriotism” Deming, 2005:16), however it may also evoke strong sentiments and emotions to how people relate to the symbol itself. An example of this how Christians relate to the crucifix; Protestants display a crucifix without Jesus adorned on to it in their places of worship and Roman Catholics adorn the crucifix with Jesus crucified. The emotional sentiment attached to the symbol of the crucifix with its visual representations displayed and can work to promote and represent emotional values people ascribe to.

b) Use by the Selected Author

In the later part of chapter 2 and chapter 3, Deming deconstructs religious symbols association with how adherents interpret them and attempts to attach logical reasoning. Deming looks at physical symbols created into structures such as a Mayan Temple, and attire such as a Jewish shawl and the logical reasons the adherents attach to their symbolism and religious purposes. Deming also works to analyze the symbols roles in rituals as well where he notes one such example in chapter 3 that, “ cleansing rituals often indicate that adherents envision a ultimate reality to be “pure” in some manner” (Deming 2005:21). Deming’s look in attempting to “understand the of profane” (Deming: 2005:21), for adherents to navigate their way to an ultimate reality is fashioned by their interpretation and definitions that are never fully answered. But Deming’s resolve appears to accept the religious symbols attached to one’s broader understanding in constructing religious practices, symbolic values to become a scaffolding point for one’s emotional attachment, and personal fulfillment.

c) Further reflections

Deming takes quite a pragmatic approach to religious symbols, “ultimate realities”, and where logical values are associated with one’s emotional attachment. Yet in considering his practical approach to religious practices and symbols, his sentiments appear to be detached from personal interpretations and persuasive directions for the emotional fulfilment for religious adherents. Deming notes that adherents have emotional attachments but does not tie religious identity of adherents to their drive of their personal fulfilment to any one specific purpose. Ritualistic practices consider the symbols and physical structures as Deming notes but also underscores that “participation in the rationale” (Deming, 2005: 18) of the religion, which is important for the full understanding of its purposes in meeting the goals that reach an ultimate reality as prescribed by the religious adherent. Deming’s approach leads with a logical or rational understanding and hangs up the emotional sense of knowing for religious adherents in the corner. Religion in my interpretation has elements of a emotional act that one can not escape while interpreting the rational that is associated with its practice or symbols.

Sources used

Deming, Will. Rethinking Religion: A Concise Introduction. Oxford Press. 2005. New York.

Shoah - Academic Engagement

Description or definition

Shoah is described by the Holy See in the Commision for Religious Relations with Jews document as the Holocaust and the genocide of the Jewish people in Europe, who were marginalized, imprisoned and killed based on their faith identity. While World War II dedicated its actions to stopping allied Nazi Germany from taking over Europe, the overall tremendous loss of life for the Jewish community in a large-scale genocide has caused irreparable legacy for its cultural legacy. The Commission recognized the faith relationship of Jesus Christ with the Jewish ancestry and how inherently important it is for Christians.

b) Use by the Selected Author

The Holy See carefully narrates the human cost of the Shoah and the responsibility of Christians to be mindful of the historical relationships the have impacted Jewish people. Pope John Paul was intimately impacted by the Shoah living in his native Poland and in becoming a Priest during this period of time. Pope John Paul articulates guidelines through Nostra Aetate in this piece for Catholics to observe the tragedy of the Shoah and the duty to remember these events.  In noting this, Pope John Paul is also careful to note that, "there is no future without memory" (Holy See, 1998), and the prejudices that translated into the Nazi’s action’s. However, this document acknowledges the shortcomings of the Church’s actions all while expressing a way to move forward to build a common future together.

c) Further reflections

The Holy See’s critical examination of the Shoah and the Catholic church’s position in and around Shoah, highlights how delicate relationship building may be with the Jewish community in light of the past historical events. The guidelines that Nostra Aetate provides for Catholics works to illustrate the need for Catholics to assess the, “universal goals that are found in their common roots” (Holy See, 1998) and where the values are in moving forward for a common good. Yet what is very clear from Pope John Paul II’s words within the document, is that Catholics have a duty to remember the Shoah and to resist racism. The Holy See calls Christians to live up to as, “Pope John Paul II himself has repeatedly called upon us to see where we stand with regard to our relations with the Jewish people”(Holy See, 1998) and be what we want to see in our own relationships.

Sources used

Holy See. Commission On The Religious Relations With The Jews. We Remember: Reflection on the Shoah. March 16, 1998. http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_16031998_shoah_en.html

Hospitality Reflection

I reflected on your posting and the way you unravelled the direction hospitality takes a believer/religious individual in their own individual walk in their faith identity. I think in the intern meetings we have attended, hospitality seems to call out a natural value we internalize and apply to our own circumstances, whether we connect it to our religious identity or not. I re-call Father Monge saying to us that we need to consider the identity of the believer first in entering into the act of interfaith dialogue... Our witness to the truth is necessary (Monge, 2014). Having said this, creating a safe and inclusive space for the interfaith exchanges to take place creates the daunting challenge in balancing all of the needs of all of the student faith communities that university attempts to accommodate. However, the daunting challenge in meeting all of the different Multi-Faith Centre's venue and function needs for the variety of student faith communities certainly gives a unique branding to the centre's efforts of pluralism. Fr. Monge had also mentioned that no one has the truth in their pocket, and dialogue is a step of faith acting on the moving of God (Monge, 2014), but finding our role in the way we receive and our reasonable service in participating in hospitality requires us to work take out faith for a walk every time we enter into any common space. 

When I think back to the Parekh reading on how one must consider the two dimensional aspect to our identity that takes in the personal and social aspects, which can be inseparable to how we connect our own identity, our reading on Seljack takes a more pragmatic approach to how to navigate these different cultural communities. But it is always important when we are transitioning from the feeling of either experiencing the "othering" or entering into active participation with strangers in unfamiliar activities, that our recognition of building on a deeper  "self-understanding" as you mentioned, connects to having a willing and "open-minded" approach to the exercise. 

Truly, if we reflect on where this course has taken us so far, it has truly helped us to better embrace and prepare how to ask questions in relation to situations like the student leaders meeting dialogues or community events whether we are acting in the role or a host or a guest. One question I wanted to ask is, if you were to pick one common theme or core idea away from your experiences of hospitality abroad and at the Multi-Faith Centre, does the space in which we offer hospitality change the way in which we expect a inclusive atmosphere for interfaith dialogues or plural common spaces? and do academics or university administrators provide enough latitude for students to self-direct their own faith communities on their own terms while fostering requiring spaces to be inclusive to all students? 

Community - Academic Writing

a)           Description or definition

“Al-ta’aruf” is defined as knowledge of one another in how humans were created as male and females who are suppose to be in community with one another like, “nations and tribes, that you might get to know one another.”(Afsaruddin, 2011). The values ascribed to creation of communities narrates the common role of respect that all humans need in the roles that create the common good for all.

b) Use by the Selected Author

The author Afsaruddin through out this piece examines the different classes associated with what a sense of community looks like from a emic perspective and how exegetes guide or interpret the dialogue within the Muslim community. Afsaruddin also examines the Muslim denominational perspectives of why “umma muqtasida” is interpreted in different ways structures of communities are valued and judged based on their religiousity or lack there of. Afsaruddin further contrasts the common history between Islam, Judaism and Chrisitianity’s community hospitality pedagogy and the intrinsic faith benefits attached to them. Afsaruddin clearly illustrates how the Abrahamic scriptures bind these religious communities acceptance and how they have created a divergence of faith development in light of the exegetes that inform their dialogue and decision making processes.

c) Further reflections

Afsaruddin is tied to how the classification of the “umma maqtasida” stratifies the social development within Muslim faith communities, which creates its own barriers in the social and theological arena. Yet, Afsaruddin also indicates that these divisions apply an element of judgement to classes that are internally created through, “shibboleth” in the foundational truths of Muslim beliefs by stating, “Muslims of good will have understood to sanction the coexistence of diverse peoples and nations.”(Afsaruddin, 2011:74). So while Afsaruddin describes the Muslim faith as a purposeful individual choice for its believers, interfaith pluralistic opportunities can be a negative thing without a strong sense of identity, which might be influenced by non-Muslims. This means that the terms in which a community is bound together, regardless of the external religious identity; Jewish, Christian, or internal Muslim identity such as Khawarj, Sunni or Shia, many believers are subject to the exegetes interpretation of what “umma muqtasida” has been built on (Afsaruddin, 2011). Therefore, I agree with Afsaruddin that contemporary times call for moderation of exegetes, who need to foster the respect and the sense of knowing and respective truths Afsaruddin exerts that  Muslim communities are called to honour.

Sources used

Afsaruddin, Asma. (2011). Learned Ignorance: Intellectual Humility Among Jews, Christians and Muslims. Eds. James Heft, Reuven Firestone and Omid Safi. New York, NY. Oxford University Press Inc.

Evangelism - Academic Writing

Evangelization missions as described by the Holy See, demonstrates the ethos and purposes behind the mission of Jesus Christ, the position of the church in support of mentoring the Christian ministry, and how effectively reciprocal interfaith dialogues are connected to Christian evangelization. Part 27 of the Dialogue and Proclamation document created by the Pontifical Council underscore this in that it states that, “ the power of the spirit” is linked to the heart of a faith conversion, in the mission Christians are given by Jesus Christ (Holy See, 1991). Christians are fundamentally called to this pillar of active participation and action as followers of Jesus Christ, as highlighted by the Paschal ministry.

b) Use by the Selected Author

Throughout the Pontifical Council’s, “Dialogue and Proclamation“document, the Council uses the model of Jesus Christ’s evangelization as a common thread tied to the “Dialogue and Proclamation’s” document workings in and around interfaith dialogue. The Pontifical Council calls out the two common elements of “Nostra Aetate”, binding its connection to the characteristics and study of the mutual relationship in and around religious plurality. Part number 17 of this document further states the significance of “Lumen Gentium” in relationship to evangelization in that it, “impels [the] church to enter into dialogue and collaboration….with good found among non-Christians” (Holy See, 1991). Yet, although it goes further to state, “history becomes salvation history” (Holy See, 1991), in part 25, it is juxtaposed with the fact that it acknowledges in part 31, “the incompatibility between some fundamental elements”(Holy See, 1991), leaving the debt of the dialogue to be reciprocated and/or isolated by Christians in often pluralistic common spaces. The Pontifical Council outlines the inherent risks in the mission of evangelization and challenges of interfaith dialogue, but relies on its hopes for the conversion of communities to towards the Christian message of faith.

c) Further reflections

In reflecting on the Pontifical Council’s outline for interfaith dialogue, it carefully narrates the roles of the Dialogue and Proclamation’s document to reconcile itself to the Church’s ultimate mission of interfaith dialogue leading to the evangelization of people to Jesus Christ. However, while the Pontifical Council tediously ties all the strands of evangelization to bring forth the principals of the benefits of interfaith dialogues in the spirit and intent for Christ’s mission, the dialogue feels left open to ones discernment and belief. Source: Pontifical Council for Interfaith Dialogue. Dialogue and Proclamation: Reflections and Orientations on Interfaith Dialogue and the Proclamation of the Gospel of Jesus Christ. May 19, 1991. Holy See. Vatican