Introduction

Source: The Paschal Triduum. (2013). Jesus Washing Peter's Feet. http://www.churchyear.net/triduum.html

Interfaith dialogue develops ones identity in different personal and social spheres and creates a new dimensions in how one might interact with others utilizing their own faith pedagogy to navigate the desired outcome. Sometimes one might feel like a "faith tourist" when approaching interfaith dialogue, but hospitality is a consist tool that serves as a universal bridge builder to narrate the exchange between a host and guest. The background of this blog contrasts a blend of the old and new worlds that leave some things unchanged, like hospitality which serves as a universal symbol of welcoming people through the dialogue and breaking of bread. This reciprocal role of how people barter for their station in communities either as a host or guest, serves as an example of how the many stories are constructed around people who share, regardless of their faith background, in inviting a old friend or stranger to the table. Yet just like the wear and tear of old spaces, things and ideas, the energy people bring to spaces, constructs how we use them. Hospitality in fact does all this, it acts as a mechanism to open the door in understanding what interfaith dialogue looks like, sounds like and feels like, by demonstrating how one can develop and accept the bridges and gaps in friendships, service to others and those they have yet to meet. 

In going through the interfaith dialogue process, one also has to entertain the notion of being open to receive other faith narratives that may challenge how they self-identify within their own faith and respond in its defense. Part of this includes reflecting on the Catholic Church's response in previous documents that were created in the Vatican Council II's Dignitatus Humanae (Declaration on Religious Liberty) and Nostra Aetate (Declaration on the Relation of the Church to Non-Christian Religions) and to locate where I self-identify in Christian in a pluralistic Western society. Dignitatus Humanae articulates some of the religious liberties Christians should exercise in that it states, "the social nature of the human person requires that individuals give external expression to these internal acts of religious, that they communicate with others on religious matters and profess religion in community" (Dignitatis Humanae, 1965:554). How I or any one else exercises this liberty in any faith, will express both the social and personal nature to the community we invite into our space, but also how we are embraced with in times of religious uncertainty.

History and time transition dialogues of faith and the documents that construct each faith's narratives are also subject to interpretation by not just religious leaders, but believers who wear them as a garment of their religious identity. However, Maxine Greene argues that, "we are also able to enter into the stories told by others" (Berling, 2004:68). and if these stories are part of what we inherit. Yet it is also important to consider why interfaith dialogue connects a community narrative to whose citizenship matters in the community. Building bridges across culture, faith, ethnic identity then becomes the necessary staple to create a story as a extension of our own faith pedagogy to develop our best faith practices.

In looking to what one's reasonable service is within their own faith, a story from the Christian Bible in John 13, which is illustrated above, reflects on one of the most humbling aspects of Jesus Christ's ministry, washing his disciples feet. Yet John 13:12-17 notes that there is a greater lesson to be learnt in Christ's act of service where it is noted that, 

"When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. 13 “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. 15 I have set you an example that you should do as I have done for you. 16 Very truly I tell you, no servant is greater than his master,nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them." (Biblegateway.com, John 13:12-17).

Each layer of faith that may or may not exist allows one to create filters for what they esteem to hold value, sacred and symbolically representative of what identity they need. One might even ask is it culture, family, education or politics that can creolize or pluralize communities at large?; Does faith form a component of this and does interfaith dialogue separate you from your faith and from the spaces you are in and out of when you are at work or play? Who teaches us and what does our hospitality teach others about ourselves?

In creating categories for the reflections listed in this blog, the first is "the road less travelled", the second is "hope" and the third is "community building", which take one through a transition and journey of one student's exploration of interfaith dialogue practices, faith facilities, and people in a multi-dimensional faith setting. While part one of this blog unravels what a faith identity means to me, evangelism that is constructed on to it to build to create a  tool needed as apart of expanding into a  service identity, and community examines how to navigate the faith boundaries. Part two looks to find some hope in scaffolding what one needs in their invisible knapsack to construct a interfaith dialogue pedagogy, which includes why hospitality, the Shoah and symbols impact the journey. Lastly, the final portion of the blog looks at the most significant change in participating in the process of interfaith dialogue. 

Contextualizing a interfaith journey helps to remind me and others that this scope of religious dialogue is not for the faint at heart, but rather for the sincere with a open mind and heart, to learn what a sense of community is from different perspectives. The access and equity issues for various faith communities create a complex set of challenges in both the personal and social realms for individuals in pluralistic societies. Understanding the codifying qualities in how community values are co-constructed through out this experience, has taken away the unconscious veil one might have in approaching interfaith activities, without walking through what it means to serve and receive hospitality.