Welcoming Each Other Guidelines for Interfaith Education in the Schools of the Archdiocese of Melbourne Every Christian is called to go out to encounter others, to dialogue with those who do not think the way we do, with those who have another faith, or who don’t have faith. To encounter all because we all have in common our having been created in the image and likeness of God. We can go out to encounter everyone, without fear. Pope Francis

(Speech to Pontifical Council for Promoting the New Evangelisation, 14 October 2013) Contents

2 Preface: The genesis of the Guidelines

3 Ten-point summary of the Guidelines

5 Introduction

9 PART 1: Formation for interreligious dialogue in a Catholic school

12 PART 2: Considerations for the care of students from other faiths who are in Catholic schools

19 PART 3: Principles of dialogue based on the official documents of the Church

23 PART 4: Curriculum resources for the study of world

1 PREFACE: The genesis of the Guidelines

On 21 August 2007, the Most Rev. Denis J Hart, with teachers from primary and secondary Catholic Archbishop of Melbourne, launched the document schools and with clergy of the Archdiocese. All ‘Promoting interfaith relations: Guidelines for the these contributed to and reviewed the document. On parishes and agencies of the Archdiocese of Melbourne 18 July 2018, the Commission approved a final text. to assist in the promotion of interfaith relations in general and especially in the preparation of interfaith gatherings’. On 24 September 2018, during the first official visitation to Australia by the Pontifical Council for Interreligious It was very well received in Melbourne and around Dialogue, the Secretary of the Council, Bishop Miguel Australia, even in non-Church circles, and a slightly Ángel Ayuso Guixot MCCJ, presented the resulting revised second edition was approved by Archbishop document ‘Welcoming Each Other: Guidelines for Hart in 2009. For Pope Benedict’s ‘Meeting for Peace’ in Interfaith Education in the Schools of the Archdiocese Assisi on 27 October 2011, the section of the document of Melbourne’ at a gathering of educators at the on ‘Preparing an authentically religious multi-faith event’ Catholic Leadership Centre. was translated into eleven languages, including Arabic. On the Feast of St Francis, 4 October 2018, the Most On 18 December 2015, Archbishop Hart wrote to Very Rev. Peter A. Comensoli, Archbishop of Melbourne, Rev. Denis Stanley, Episcopal Vicar for Ecumenism and addressed a joint letter to the Episcopal Vicar for Interfaith Relations, and to Mr Stephen Elder, Executive Ecumenism and Interfaith Relations and the Executive Director of Catholic Education Melbourne, stating Director of Catholic Education Melbourne, writing: that he was pleased to endorse a project to develop ‘guidelines for interfaith education in Catholic schools’. With confidence in the mission of our Lord Jesus Christ, I now approve and endorse “Welcoming The Ecumenical and Interfaith Commission of the Each Other: Guidelines for Interfaith Education Archdiocese of Melbourne consulted thoroughly and in the Schools of the Catholic Archdiocese widely in carrying out this project. The Commission of Melbourne”, and establish these guidelines conferred with the staff of Catholic Education alongside the previously published guidelines Melbourne on many occasions (including the Catholic for agencies and parishes of the Archdiocese, Identity Leadership group and the Wellbeing team), “Promoting Interfaith Relations” (2009).

The mission of Catholic Education Melbourne is to serve those in Catholic educational communities and contribute to the achievement of excellence and equity in schooling. The source and inspiration of this mission is the Gospel of Jesus Christ. Today this mission is carried out in Melbourne in a context that is both multicultural and multifaith. Peter A. Comensoli Archbishop of Melbourne

2 Ten-point summary of the Guidelines

1. Australia is a multicultural and multi-faith society. 7. The presence of students of other faith traditions has implications in a variety of situations in the 2. Students in Catholic schools need to be prepared school, including enrolment, relations with parents, for life in a world that is diverse and complex. and participation in the classroom and in liturgies.

3. In keeping with the teaching of the Second Vatican 8. There are four forms of that are Council, Catholic schools ‘proclaim Christ “the way, relevant to the school: dialogue of life, dialogue the truth and life” (John 14:6)’, while at the same of action, dialogue of theology, and dialogue of time they ‘recognize, preserve and promote’ all that religious experience. is true and holy in other religions. 9. The Church has provided rich teaching in a variety 4. Students can deepen their sense of Catholic identity of publications relevant to this subject; a selective through their encounter with different faith traditions. list is provided. 5. Principals and leaders in schools need to prepare teachers for interfaith education. 10. Since the quality of internet sources on faith traditions varies and their use requires 6. Principals and leaders in schools need to make discernment, these Guidelines include interfaith education part of goal setting for the school. a recommended selection. 4 Introduction

These Guidelines, which provide advice and direction everyday life, their families, their local communities and to schools regarding interfaith relations and the media. These encounters can lead to questions such education, have been prepared by the Ecumenical as ‘Why do they dress like that?’ … ‘Can you become and Interfaith Commission in close consultation with a Buddhist?’ … ‘Are all religions the same?’ … ‘What about Catholic Education Melbourne. They are addressed to atheism?’ This diversity is true of Australia as a whole, both principals and teachers to support the work of but these Guidelines are focussed on the Archdiocese of learning and teaching in Catholic schools in a multi- Melbourne. They may be of interest more widely. faith, multicultural society. It is hoped that these In some situations, these encounters occur in Catholic Guidelines will influence the practices of schools in schools enriched by the enrolment of students from regards to interfaith considerations, provide a guide other faiths or religious backgrounds or those whose to the development of teachers’ skills in this area and parents profess no religious faith. On the other hand, provide useful suggestions and resources to assist even though the students in the school are baptised school leaders and classroom teachers. (Note: the Catholic, they can demonstrate a wide diversity of Ecumenical and Interfaith Commission is the agency and practice. of the Archdiocese that deals with relations between Christian Churches and between different religions.) 2. The role of the Catholic school

1. Multi-faith, multicultural Australia Catholic schools play a key role in the evangelising mission of the Church, connecting students to the The rich diversity of a multi-faith and multicultural life of the Church to provide pathways for Christian Australian society is encountered by all members discipleship in and beyond school. We do this by of the community in both primary and secondary actively promoting an authentic Catholic identity schools through a variety of ways, including their through an informed and animated Catholic culture.

For he himself is our peace, who has destroyed the barrier, the dividing wall of hostility (Ephesians 2:14)

5 Catholic schools in the Archdiocese of Melbourne vast range of human interest in religions and to know also have a strong tradition of service to the Catholic the rituals and practices within them. An appreciation community in their commitment to the education and of the specific language of other religious traditions faith formation of Catholic young people to the fullness can strengthen students’ awareness of the specific of human life and for the common good. In addition, language of the Catholic tradition. Catholic schools have a tradition and history of service to those in need, whatever their religious affiliation. 4. Dialogue In today’s pluralist context, Catholic schools continue For the last fifty years, since the Second Vatican these traditions in helping to guide students to Council, the encounter with those of other faiths has deepen their faith and to form their own identity, been undertaken through a commitment by members of to be responsible for their own faith development. the Catholic community to participate in interreligious The environment of the Catholic school can prepare and intercultural dialogue. Dialogue is an invitation students to think through the challenges of a multi-faith, to understand and respect others and their faith and multicultural world. It can help them to live in a pluralistic culture while growing in appreciation, understanding world of diverse cultures, to learn about the beliefs and and commitment to one’s own faith tradition and its practices of others so as to properly value them, and to meaning. It is an invitation to deeper engagement with live respectfully with people of other faiths and no faith. one’s own religious and faith tradition and to respect the tradition of other people. 3. Opportunities for inclusion People can dialogue in various ways. There is the The study of different religious beliefs and practices and dialogue of everyday life: people sharing their joys and the encounter with people of different faiths can deepen sorrows, their human problems and preoccupations, students’ knowledge and appreciation of their own faith and developing individual friendships based on mutual and religious tradition. In noting both the similarities and trust; the dialogue of action: working together for differences with other religions, students can be affirmed the good of the earth and for all people; theological in the infinitely valuable nature of the Christian tradition dialogue: where participants come to a deeper and appreciate the right of other persons to all that is understanding of each other’s traditions; and the true and holy in their own faith. This clear appreciation dialogue of religious experience: ‘where persons, of the differences and similarities protects the students grounded in their own religious traditions, share their from confusion. spiritual riches, for instance with regard to prayer and contemplation, ceremonies and places of worship’ Inclusiveness does not lead to relativism, which asserts (‘Promoting interfaith relations’ p. 3, which is available that there is nothing that is absolutely true. Neither from the Ecumenical and Interfaith Commission). does it encourage , which asserts that it doesn’t matter what you follow. Through dialogue, an environment can be provided where students can consider, examine, question and Members of a school community can learn and grow explore issues related to interfaith education. The in understanding of their own faith while developing process of dialogue with religious diversity can in a deep respect for the multi-faith, multicultural fact be an opportunity for faith development in an community in which they live. By being encouraged to increasingly secular world. It is obvious that incorrect engage with students and adults of other faiths or no ideas or wrong behaviour are not in themselves the faith, all can perceive what is held in common and what positive diversity of which we are speaking. Enhancing is diverse and connect with the many different people a student’s faith education by creating new companions they encounter on their own journey. Such engagement on their life journey allows them to explore the richness allows members of a school community to perceive the of the Catholic tradition.

6 In undertaking dialogue with people of different faiths barriers and stereotypes and embrace the world in and in learning about different religions, Catholic its multiplicity, in an attempt to reconcile all things in schools need to ensure that the following foundations God’s kingdom: and safeguards are in place: With what can we compare the kingdom of God, or • The ongoing formation of staff is essential, so what parable shall we use for it? It is like a mustard that they understand, support and can contribute seed which at the time of its sowing in the soil is to the authentic Catholic identity of the school. the smallest of all the seeds on earth; yet once it This formation includes understanding and being is sown it grows into the biggest shrub of them all able to engage in and lead interreligious and and puts out big branches so that the birds of the intercultural dialogue as a process of deeply air can shelter in its shade (Mk 4:30–32). respectful encounter with other persons and their faith and culture, while growing in At the conclusion of the celebration of the Eucharist, appreciation, understanding and commitment Catholics are commissioned to witness to the Good to one’s own faith tradition. News of Jesus Christ and to work toward establishing the kingdom of justice and peace for all the world. • Sensitivity to, respect for and pastoral care of students is always required. A deep respect for Therefore, the Catholic school is called to be outward- the dignity of each person is a key principle of facing, witnessing its joy, sheltering, nurturing our Catholic schools. In that unique environment and enriching all in a world often weakened by enlightened by faith, when engaged in interfaith misunderstanding and fear of other faiths and traditions. dialogue or when learning about other faiths, These Guidelines will provide a framework to inspire, students cannot be treated simply as a useful and direct and provide information for Catholic schools convenient resource or source of information. of the Archdiocese in their encounter with peoples of • Care needs to be taken, when information about the other faiths by establishing: various religions and faith traditions is presented, • formation for interreligious dialogue in that this information is accurate, balanced and a Catholic school age appropriate and that it is presented in a way that does not promote stereotypical images or • considerations for the care of students from unbalanced views. other faiths who are in Catholic schools

The Catholic tradition helps students, parents and staff • principles of dialogue based on the official retain their sense of identity as they discover a world documents of the Church with its many variations, contradictions, riches and perplexity. Indeed, every Christian is called to shun • curriculum resources for the study of world religions.

7 8 PART 1: Formation for interreligious dialogue in a Catholic school

Principals and school leadership Education Melbourne, including Catholic Identity and Religious Education, and secular requirements such It is important that the sector and the school know as the Victorian Curriculum. Interfaith education the faith background of students if they are to develop should also be featured in study options for religious a dialogical school, a school that makes use of these leadership offered to principals. Guidelines and thus preserves and promotes the truths of the faith of students from a different background (cf. Nostra aetate §2). For that reason, it would be Professional learning valuable to acknowledge and study the celebrations The ongoing professional development of teachers and seasons of the separate faiths. The role of Catholic should include interfaith education. While stand-alone Education Melbourne at leadership gatherings is to programs might be offered, it is also recommended that promote these Interfaith Guidelines and refer schools to this perspective be incorporated in existing professional the relevant interfaith organisations. These Guidelines should be presented at networks, collectives and other learning programs and sequences. In any school gatherings, along with avenues for implementation and improvement cycle of four years, a period of time support. The preparation of these gatherings should should be dedicated to interfaith education. include looking for points of intersection with Catholic Teachers require an openness towards other faiths Education Melbourne documents and processes such so that they can understand the beliefs, holiness and as school improvement, effectiveness and review. truths of other religions. While schools must determine By coming to know the diversity of the local community appropriate professional learning, it is recommended that and by forming partnerships with local community schools and the sector encourage, promote and highlight organisations and with places of worship and schools the significance of dialogue. Through incursion or of other faiths, interfaith opportunities can be created excursion programs teachers, along with their students, for students. The dialogue of life can be built upon. can explore the faith experience of other religions and/ Teachers and school leaders make interfaith education or of other members of their school. These encounters part of the school culture, so that students are will encourage students and staff alike to develop equipped for life beyond school. It must be emphasised perspectives on ideas important to Catholicism and how that reciprocity is important in interfaith dialogue; it other faiths explore common ideas such as, for example, is not true dialogue if it is one way. Schools should the global environmental crisis. There are a multitude develop strategies for interfaith dialogue, depending on of faith development opportunities that incorporate their situation. interfaith education into school life, such as visiting the local Hindu Temple or inviting a Hindu priest, Buddhist How can interfaith dialogue be part of the culture of a monk, Muslim imam or a committed member of a school? For it to be a whole-school approach it needs Jewish or Sikh family to visit the school and explain their to be part of the strategic planning and goal setting customs, rites and styles of clothing etc. In addition, the that schools undertake, especially as part of the review Ecumenical and Interfaith Commission can recommend cycle. For this to happen effectively, leaders need speakers or organisations for interfaith programs. education and formation in interfaith. Experiences and opportunities for this should be developed in Catholic Education Melbourne will raise awareness partnership with Catholic Education Melbourne and of these Guidelines at appropriate school forums other faith-based organisations. School leadership and networks, and work in collaboration with the needs to be prepared to implement these Guidelines in Ecumenical and Interfaith Commission to promote the the light of other frameworks and policies of Catholic implementation of these Guidelines by school leaders.

9 Pre-service teachers speakers from other faiths could be part of the teacher education course. Catholic Education Melbourne can The education of pre-service teachers should aim work with universities such as Australian Catholic to develop skills for dialogue. In the Archdiocese of University and the University of Divinity as well as Melbourne teachers need specific skills both in the with the Ecumenical and Interfaith Commission of the implementation of Religious Education and in fulfilling Archdiocese to promote interfaith education skills in the requirements of the Victorian Curriculum. Religious course development. This is particularly relevant in education demands an openness to encounter and a light of the government’s and the Church’s interest in pedagogy informed by encounter. The intercultural and this matter. ethical aims of the Victoria Curriculum are enhanced by appropriate interfaith education. Students need to develop a sense of authentic dialogue if they are Accreditation to play their part in Australia’s current multicultural Interfaith education should be included at all levels and multi-faith context. The preparation of teachers of teacher training and accreditation since it is a should include skills in how to engage with the fundamental aspect of Australian society as well as Catholic tradition, how to dialogue within the Catholic an essential part of Church teaching. Faith formation community as a whole and how to relate to other and the progress of teachers towards accreditation faith traditions. To support this, an appreciation of the should include interfaith education so that they can four areas of dialogue—everyday life, action, theology be prepared for this dialogue in the classroom. It is and religious experience—should be part of teacher suggested that both teachers and school leaders preparation courses, where possible. Teachers can also plan accreditation and staff-development programs understand students and families better through the that include interreligious dialogue. Those who lens of interfaith. provide pre-service and postgraduate courses, such as Australian Catholic University, Yarra Theological Promotion and guidance in interfaith education should Union and Catholic Theological College and other be part of the role of the supervising teacher and agencies offering in-services for accreditation, are also mentor. Experienced teachers with skills in interfaith encouraged to include interfaith perspectives. education should be encouraged to help student teachers learn from their example. Pre-service teachers The policies and education statements of Catholic should be encouraged to engage with schools that Education Melbourne promote dialogue and encounter already have a program of interfaith education. between different religions and cultures. Dialogue and encounter are essential for building a peaceful The preparation of teachers could include experience society and are a source of mutual enrichment. Catholic in schools of other faiths. For example, pre-service Education Melbourne promotes learning that integrates teachers could develop their interfaith competency faith, the joy of discovery and the richness of diverse through placements in participating schools of cultures in the school curricula. This will encourage other faiths. These programs of interfaith education teachers to involve students in interfaith inquiry. involve being challenged by theological, social and cultural questions. Pre-service teachers’ capacity for The Ecumenical and Interfaith Commission can interfaith sensitivity can be further developed by other recommend speakers and resources to support experiences such as visiting a Mosque or Synagogue, interfaith education. It can support Catholic Education visiting the Immigration Museum, the Jewish Museum Melbourne in the approval of courses that focus on of Australia or the Islamic Museum of Australia. Guest interfaith for the purposes of accreditation.

10 A of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from God: not only as a gift for the brother or sister who has received it directly but also as a ‘gift for me’. Pope St John Paul II

(Novo millennio ineunte §43)

11 PART 2: Considerations for the care of students from other faiths who are in Catholic schools

The Catholic school is one of the principal means of Ten dispositions for interfaith dialogue communicating the Christian faith. This is precisely why the school, in keeping with the teaching of the Second 1. Listen and listen again. Try to hear what the Vatican Council, wishes to ‘recognize, preserve and person is saying, not what you first think they promote the good things, spiritual and moral, as well might be saying. It is about a form of listening as the socio-cultural values’ (Nostra aetate §2) found where unanticipated possibilities may be heard. among students of other faiths or of no faith. Human ‘Listen, you who have ears’ (Mt 11:15). beings have a sacred dignity since all are created 2. Be open and receptive. This does not mean that in the image and likeness of God. The care given to you must agree with everything said. You need students will demonstrate the quality of the Church’s to be willing to receive the opinions of other evangelising mission. people as their opinions. ‘Why are you so afraid?’ Catholic Education Melbourne expresses its approach (Mt 8:26). to inclusive education and the wellbeing of children in 3. Respect the other person and their beliefs. Do the following documents: not insist on using your words to describe their • Horizons of hope: an education framework for the beliefs. Respond respectfully. ‘Why are you Archdiocese of Melbourne bothering this woman?’ (Mt 26:10).

4. Hold your judgment. The better you understand https://www.cem.edu.au/Our-Schools/Curriculum- Learning-Programs/Horizons-of-Hope.aspx the less likely you are to make hasty or ill- informed judgments about the other person’s • eXcel: wellbeing for learning in Catholic religious tradition. ‘Why do you look at the speck school communities of sawdust in your brother’s eye and pay no attention to the plank in your own eye?’ This document articulates the importance of (Mt 7:3–4). wellbeing to children and young people’s spiritual, cognitive, physical, emotional and social growth. 5. Speak your own truth without making comparisons with other truths, comparisons https://www.cem.edu.au/Our-Schools/Curriculum- which are too easily ill-judged. Speak with Learning-Programs/Student-Wellbeing/eXcel.aspx honesty and humility. ‘Let your first words be “Peace to this house”’ (Lk 10:5). Catholic Education Melbourne has a number of relevant policies including 6. Be aware of your own prejudices as much as possible. ‘If one blind person guides another, • Policy 2.26 Pastoral care of students in Catholic both will fall into a pit’ (Mt 15:14). schools https://www.cem.edu.au/About-Us/ Policies/Pastoral-Care-of-Students.aspx 7. Expect to change your understanding of another person’s tradition. You may even deepen your Note: the Ecumenical and Interfaith Commission of the understanding of your own tradition. ‘Did not Archdiocese can also provide information, resources our hearts burn within us … as he explained the and contacts. scriptures to us?’ (Lk 24:32).

12 8. Build relationships. Our society and world need to b) Among the questions to be considered: be founded on mutuality and respect. ‘Anyone who What impact does the Catholic Education wants to become great among you must be your Melbourne enrolment policy have on servant’ (Mk 10:43). families from other religious traditions? What is the appropriate and advantageous 9. Know your own tradition. This is very important balance of diversity in a school? How can the when learning about other traditions. ‘Who do you school best show gentleness and tact say I am?’ (Mt 16:15). in disallowing admission?

10. Prepare to have doors opened to you: new c) Possible responses: understandings, new information, new friends. The principal of the school clearly explains to ‘Do you still not understand?’ (Mt 16:9). the parents of prospective students, whether Catholic or not, the essential reasons for the FIELDS FOR CONSIDERATION enrolment policy for Catholic schools.

To the many questions that arise in the following 2) Church authorities twelve fields, answers cannot be given in the form of prescriptions. Each school must develop its practice on a) Principles: the basis of generally agreed principles. The following The canonical authorities in primary and fields raise a number of questions—and there are many secondary schools have the responsibility of more—and propose guidelines for consideration by ensuring that religious education conforms principals and staff. to the directives of the Archdiocese and Catholic Education Melbourne. Principals and 1) Enrolment policy Religious Education coordinators also have an important responsibility. a) Principles: Catholic Education Melbourne, the Archdiocese b) Among the questions to be considered: and schools set and implement enrolment How can the Archdiocese and Catholic policies considering a range of criteria, Education Melbourne best communicate including the faith backgrounds of students. these Guidelines to the canonical authorities The Ecumenical and Interfaith Commission and people in positions of responsibility in the and Catholic Education Melbourne can support school? This is particularly important with schools, particularly those with significant regard to fields 5 and 6 below. numbers of families from Orthodox, Anglican and Protestant backgrounds, families from non- c) Possible responses: Christian backgrounds and those with no faith In the first instance, the canonical authorities background, all of whom contribute to diversity should be provided with these Guidelines. within our schools. School leaders need an appreciation of the religions represented in their The school could review how it can include schools and to adopt a pastoral approach to all. interfaith considerations in its policies and practices. Details can be found at https://www.cem. edu.au/About-Us/Policies/Enrolment-for- The Ecumenical and Interfaith Commission Schools.aspx. may be of assistance in this matter. 3) Parents Special care is taken to assure parents from a non-Christian background that they and their a) Principles: children are most welcome in the Catholic These Interfaith Guidelines are relevant to all school and that they have a special role in parents, both those whose children already enriching its culture. attend the school and those seeking entry. A general information session could also Catholic parents need to be shown how be provided. interfaith education brings distinctive clarity to their children’s knowledge of Christian doctrine 4) Children of parents from contrasting traditions and enhances their sense of Catholic identity. Authentic identity means both commitment a) Principles: to one’s own faith and honest respect for Children of parents from contrasting traditions members of other faiths. This has been the already know and experience the richness constant teaching of all the popes since the of living with diversity. The school, too, Second Vatican Council. consistently teaches students to respect the truth and holiness present in all the great Parents from other traditions need to know traditions. It therefore reinforces the children’s that diversity of faith is valued and indeed respect for their parents’ contrasting traditions. advantageous if all students of the school are Respect is likewise given to parents who may to live intelligently and religiously in a multi- have no specific religious faith. All human faith society. beings are made in the image of God and therefore have an indisputable dignity. This The same applies to parents who have no should be a constant teaching point. religious connection. They would appreciate the b) Among the questions to be considered: value of a broad education. Children identify strongly with their parents. b) Among the questions to be considered: If the parents are of contrasting traditions, how How does the school respond to the fear does the school educate the students to respect of some parents that interfaith education the differences and promote the harmony of will weaken the Christian commitment of the home? How can the non-Christian parents their children and of the Catholic school? become involved in the religious education of Other parents, by contrast, may mistakenly their children? conclude that interfaith education means that c) Possible responses: all religions are the same. How should such It would be valuable for the principal to know misunderstandings be addressed? why they wish to send their child to a Catholic school. It would also be helpful and useful Parents and students of another faith tradition to know how the parents handle diversity in bring breadth to a Catholic school. How can this the home. be welcomed? In what ways can it enhance the quality of the school? The diversity is enriching. 5) The liturgical context

c) Possible responses: a) Principles: The principal could provide all parents in The school community acknowledges the truth their initial interview with a brief outline of the and holiness present in the religions of all its essentials of the Christian faith. The principal members. As a result, all are welcome (but not could also provide them with a short description forced) to assist in the liturgical ceremonies. of the purpose of interfaith education. However, they do this differently. Those who are

14 baptised into the Catholic Church take part more b) Among the questions to be considered: actively in the ceremonies. For example, they How to involve not only students but also can exercise ministries such as lector or acolyte. teachers from other faiths in the preparation for, and celebration of the Mass, First Holy The statement from ‘Dialogue in truth and Communion, Confirmation, etc., in a manner charity: pastoral orientations for interreligious that makes them feel welcome and at the dialogue’ (2014) is relevant here: ‘we cannot same time respects their own religious “pray together”, that is, engage in a common tradition (or indeed no religious tradition)? prayer, but we can be present while others pray What is their role? Are they only to be … it should be evident to all who participate that onlookers? What actions may they perform, these occasions are moments of being “together such as making the sign of the cross as they for prayer, but not prayer together”. Similarly, enter the church or genuflecting? Should the when representatives of other religions are celebrant make a sign of the cross on the invited to attend Catholic liturgies, they should forehead, etc.? Should they be exempt from not be invited to pray or exercise a ritual proper attending? How can all this be managed in to their religion’ during that time (§83). a way that does not offend?

Members of other faiths cannot be required to 6) The classroom context perform gestures or say anything that might be at variance with their own tradition. At the a) Principles: same time, they should not be forbidden to do Students of other faiths take part in so, especially if non-participation may make religious education in the Catholic them feel isolated. Furthermore, they will classroom. As a result, they are informed respectfully acknowledge the importance of of the teachings of the Catholic faith and the ceremonies for the Catholic members of come to know the message of the gospel. the school community. Furthermore, their own insights and reflections bring clarity and depth to the It is unacceptable to insist that students Catholic students’ self-awareness, just as perform actions which are not in keeping with their knowledge of the Christian faith will their faith tradition. It is equally unacceptable lead them to appreciate their own faith to prevent them from observing the normal better. Their active participation in class practices of their faith, in keeping with school does not imply allegiance to the Catholic faith. requirements etc. Teachers must ensure that no student feels proselytised through these classes. In this These same principles would apply to way, a clear distinction is maintained between Catholic students attending Jewish or ‘evangelisation’, which is the communication Muslim or Buddhist schools, for example. of Jesus’ message, and ‘proselytism’, which is using means and having motives contrary to While it is valuable for students to observe the spirit of the gospel. the rituals of other faiths, it is inappropriate to try to copy them. For example, it would The students are helped to realise that be inappropriate to try to celebrate a Seder their diversity in faith is enriching to the or Passover meal in the school context. The whole school. proper context for the Seder meal is in the home of a Jewish family. Further information Parents may not wish their children to take on this can be obtained from the Ecumenical part in school camps for religious or cultural and Interfaith Commission office. reasons. This is to be respected.

15 b) Among the questions to be considered: displays etc. It could also be a courtesy The Catholic school conducts classes that to extend greetings to those in the school communicate the doctrines and customs of community who celebrate such observances. the Catholic faith. How do members of other Absence from school should be allowed to faiths take part in a way that respects their those who need to take part in such festivals. own tradition? How can all students best learn about the essential teachings of other faiths? b) Among the questions to be considered: How can racism or religious prejudice be seen Different traditions have different festivals. as a form of bullying? How can the school How can the festivals of non-Catholic traditions community handle the negativities that may be recognised by the school community even arise in times of crisis, such as terrorist attacks though they are not celebrated on the school or sensationalist media reports? How can they grounds? How should they be acknowledged, consistently come to recognise the value and explained and welcomed without causing dignity of every human being? confusion in the mind of the students, especially the younger ones? Every impression How can all this be observed in the context of of equivalence must be avoided. school camps as well? 9) Food 7) Particular practices a) Principles: a) Principles: Parents have the responsibility to inform the The Catholic school respects the practices school of the dietary requirements of their of other traditions. The reasons for these children. This applies to members of staff as practices should be explained to all members well. The school should take the necessary of the school, students and staff alike. As a steps for these requirements to be met. result, they will learn to value ancient customs This general principle applies equally to the not only during their school years but also at religious dietary requirements that are year- every stage in life. round and to those that apply only at certain times. b) Among the questions to be considered: The requirements and the reasons for them Different faiths have different concepts of should be explained to the school community. ‘modesty’, not only about clothing but also about Appropriate allowances should be made for how men and women, girls and boys relate to students who are affected by them. each other; for example, talking or touching.

(In some cultures, it is bad manners for a male In particular, provision should be made for to touch a female, even by a handshake.) What Muslim teachers and students to observe the are the protocols? How can students and staff fast of Ramadan. This applies especially in be educated regarding scarves and turbans, secondary schools; young children may not be the concealment of head hair, not shaving required to observe the fast. facial hair, etc? How can students and staff be

educated in proper conduct? The due observance of such requirements is

the responsibility of those to whom they apply. These questions are particularly relevant for school camps. The school has no responsibility here.

8) Religious observances b) Among the questions to be considered: How can the school appropriately cater for a) Principles: dietary and fasting regulations? How does the Students and staff are educated about school enable students and staff to respect, observances and their meaning. It is understand and welcome these practices? appropriate to note the observances, even publicly at assembly time and with appropriate This also applies for school camps.

16 10) Leaders of other faiths b) Among the questions to be considered: To what extent should the school seek to a) Principles: provide excursions to places of worship from The school is entitled to invite leaders or differing traditions? knowledgeable members of other faiths to provide information regarding their faith The Ecumenical and Interfaith Commission is tradition. Clearly, the principal of the school able to provide further details. should give permission for the invitation to be extended. Care should be taken that those 12) Illness and death invited represent the mainstream of their religious traditions. a) Principles: Great care and sensitivity will be shown, as The students of other faiths will be supported always, to those who have suffered in this way. and affirmed when the whole school community Staff and students alike need to be informed of understands the importance of their tradition. the customs and teachings that surround such events. As a result, appropriate expressions of b) Among the questions to be considered: condolence can be given. To what extent should leaders of a different faith be invited to the school? This does not Further information on this subject can be involve taking their co-religionists out of found at the website ‘ACP Talk’ (http://www. class. The purpose is to explain to the whole acptalk.com.au), which provides for sensitive class, or even to the whole school, the nature religious and cultural advance care planning. of their beliefs and practices. How are they invited? Who should give the approval for the Considerations must be given to the specific invitation? customs and taboos of certain faiths and

cultures; for example, for First Peoples, The Ecumenical and Interfaith Commission is someone who has died is not named or shown able to suggest suitable speakers. in photographs or film. 11) Excursions b) Among the questions to be considered: a) Principles: If the death of a parent occurs, what are the Many schools already conduct excursions appropriate customs in paying respects to the to such places as the Bunjilaka Aboriginal deceased and to the family of the deceased? Cultural Centre, the Jewish Museum and the What pastoral care should be provided to the Islamic Museum of Australia. There are many student? If one of the students from another other possibilities such as ‘Temple Tours’, faith should die or become seriously ill, how is which by their nature are highly educative. the class and indeed the whole school helped Each school will need to balance the value of not only to grieve but also to understand the these activities within their overall educational meaning of death and afterlife according to and interfaith programs. those traditions?

17 18 PART 3: Principles of dialogue based on the official documents of the Church

On 28 October 1965, the Second Vatican Council made 3. Supporting each other the momentous ‘Declaration on the relation of the Church to non-Christian religions’ (Nostra aetate). The The Declaration then states: ‘The Church, therefore, on-going Magisterium of the Church has developed this exhorts her [children], that … they recognize, preserve watershed statement and has established the principles and promote the good things, spiritual and moral, as that lie at the heart of the document ‘Welcoming Each well as the socio-cultural values found among [them]’ Other: Guidelines for Interfaith Education in the Schools (§2). This exhortation has far-reaching consequences. of the Archdiocese of Melbourne’. While the Declaration It replaces ancient rivalries with friendship; it refers to all religions, it emphasises relations with the recognises the importance of culture and custom; it Jewish people. This is because is uniquely promotes honesty and transparency; it leads to mutual linked to the People of God. We can learn much from support; and it bears fruit in spreading peace in the them about our own roots as well as attending to their world. It calls for active involvement. story and practices today. This shared history can witness to the power of dialogue. The types of interfaith dialogue

Among the many important points made in the Experience shows that encountering the religious Declaration, the following three are emphasised here: other is most productive if certain steps are adhered to. From the outset it presumes a change of attitude 1. Acknowledging whatever is true and holy and an active process of formation for dialogue where fears, prejudices and misinformation about those who ‘The Catholic Church rejects nothing that is true and follow a different religious tradition are addressed, holy in these religions’ (§2). where some basic introduction to their faith is given and where the Church’s teaching on interfaith dialogue The Catholic Church recognises all that is of value is communicated. This formation is for everyone, as all in other religions, perceiving accurately and not in Catholics are called to have positive encounters with caricature, with appreciation and understanding. The members of other religions. Church is welcoming, open-minded and respectful to members of another faith. For that reason, Catholics The publication ‘Reflection on Dialogue and Mission’ listen and listen again, truly hearing what the person (1984) lists four active forms of dialogue. These can be from a different faith is saying. If something is puzzling undertaken independently. They relate naturally to each or troubling, they do not dismiss it out of hand but ask other, and form a whole. for clarification, for they first presume the truth of what is being said and the sincerity of the speaker. 1. Dialogue of life The first involves the Catholic having actual contact 2. Witnessing to one’s faith with people of a different religion. This experience of ordinary day-to-day interaction is known as the The Declaration goes on to say that the Church ‘proclaims, dialogue of life. It could take the form of consciously and ever must proclaim Christ “the way, the truth and befriending a neighbour of another religion or simply the life” (John 14:6)’ (§2). Therefore, the Church not only encouraging one’s children to play with their children. It listens carefully to whatever is true and holy in other could also include visiting a person of another religion religions but, in a sense of reciprocity, also wishes to who is ill or assisting yet another in need. Sending give witness to its own message, in humility and respect, greetings on feast and holy days of the various religions seeking to share the saving reality of Christ Jesus. is also a practical example of the dialogue of life.

19 2. Dialogue of action Magisterial Documents Another form of dialogue is to work together with The following are official documents of the Church, the religious other on some common cause. These collaborative actions could, for example, be as which give guidance in the matters. These are mundane as cooperating in ‘Keep Australia Beautiful’ usually referred to by their short Latin title. All these or teaming up to feed the homeless or fundraising for documents can be found online by inserting the title victims of disaster. Christians are called to participate of the resource into your internet search engine (the in the healing ministry of Christ in the same way result will often be on the Vatican website). adherents of various religions are called to alleviate A. Vatican II documents the pain and suffering of humanity. When they engage in this mission together, they are participating in a • Nostra Aetate (1965) : the whole document. dialogue of action for the integral liberation of all, irrespective of religious affiliation. • Lumen gentium (1964): ‘The followers of other religions can be saved’ (§16); ‘The missionary 3. Dialogue of theology character of the Church’ (§17). The first two forms of interreligious dialogue provide • Dignitatis humanae (1965): ‘Object and foundation a solid basis for engaging in the dialogue of theology. of religious liberty’ (§2). As the name suggests, this is where people discuss specifically religious or theological issues. Asking one’s • Apostolicam actuositatem (1965): ‘Cooperation of religious neighbour to explain the significance of the the laity with followers of other religions’ (§27). hijab or of kosher meals or of one’s understanding of salvation, for example, are attempts to engage in the • Ad gentes (1965): ‘Life, witness and dialogue’ dialogue of theology. This form of theological exchange (§10); ‘Educate the indigenous clergy to dialogue can also take place at the highest scholarly level where with followers of other religions’ (§16); ‘Diversity complex issues are discussed. in unity’ (§22); ‘Prepare evangelical workers to dialogue with other religions’ (§34).

4. Dialogue of religious experience • Gaudium et spes (1965): ‘Christ became one of us Also called the dialogue of spirituality, this is the and died for everyone’ (§22); ‘The Church respects spiritual dimension of dialogue where one is immersed everything that is good’ (§42); ‘Respect for those in the experience of the dialogue partner. What mood who profess other religions’ (§73); ‘Dialogue and sensibility is evident in them? What inspires them? excludes no one’ (§92). Where do they find their joy and hope? This may include visiting their places of worship or even being present at B. Papal and Magisterial Documents some of their rituals. • Ecclesiam suam (1964) ‘Dialogue with everything As a result: human’ (§§97–98); ‘The negation of God: an obstacle to dialogue’ (§§99–105); ‘Dialogue for peace’ (§106); Catholics who are already well-grounded in their ‘Dialogue with believers in God’ (§§107–108). tradition learn to value their own faith better by knowing the religious faith of other persons. Indeed, • Evangelii nuntiandi (1975): ‘Announcing Christ to they perceive the uniqueness of the Christian faith followers of other religions’ (§53). and understand the vital contribution it makes to the salvation of the world. They can also be challenged and • Redemptor hominis (1979): ‘Coming close to purified in their understanding and practice of Christian members of other faiths’ (§6). values. In this way they discover the riches that have been given to them by grace, and they come to a • Familiaris consortio (1981): ‘Discovering God’s heightened self-awareness. image in each person’ (§64); ‘Mixed marriages’ (§78).

20 Catholic schools help guide students to deepen their faith and to form their own identity.

• Redemptoris missio (1990): ‘The Spirit is present • Dominus Jesus (2000). and active at all times and in all places’ (§28); ‘Dialogue and evangelisation’ (§55). • Christian Witness in a Multi-Religious World: Recommendations for Conduct (2011). • Catechism of the Catholic Church (1992): ‘The Church and other religions’ (§839, 841–845); • Educating to Intercultural Dialogue (2013). ‘Is there no salvation outside the Church?’ • Dialogue in Truth and Charity (2014). (§§846–848, 856, 2104). D. Documents of the Catholic Archdiocese of Melbourne • Tertio millenio adveniente (1994): ‘The difference between Christianity and other religions’ • Promoting Interfaith Relations : Guidelines (§6, 19, 38, 46, 52). for the parishes and agencies of the Archdiocese C. Documents of the Dicasteries of the Roman Curia of Melbourne (2009)

• Notes on the correct way to present the Jews • Religious Dimension of the Catholic School, and Judaism (1982). foundation statement of Horizons of hope: an education framework for the Archdiocese • Reflections and Orientations on Dialogue and of Melbourne. Mission (1984).

• Dialogue and proclamation (1991): ‘The forms of dialogue’ (§§42–43).

21 22 PART 4: Curriculum resources for the study of world religions

Criteria • Catholic primary schools in a changing Ireland: sharing good practice on inclusion of all pupils: excellent Not all internet sites are trustworthy, accurate or general and wide-ranging presentation of the issues unbiased. Discernment is needed. Some negative surrounding education in a multi-faith environment. indicators are: if the site engages in proselytism or the attempt to ‘convert’; if the site is involved https://www.catholicbishops.ie/wp-content/ in denunciation and condemnation. In general, uploads/2015/03/Catholic-Primary-Schools-in- it is best to seek advice. a-changing-Ireland-Sharing-Good-Practice-on- Inclusion-of-All-Pupils.pdf A further note of warning: some sites and publications may present other religions in a false light. Especially • Scarboro Missions, Canada: general and wide- (and unfortunately) there are many such sites and ranging presentation on interfaith dialogue. publications at present, from a variety of backgrounds, that speak negatively about and Muslims. https://www.scarboromissions.ca/interfaith-dialogue/ principles-and-guidelines-for-interfaith-dialogue The Ecumenical and Interfaith Commission of the Melbourne Archdiocese recommends the following sites. • Faith Communities Council of Victoria: multi-faith calendar, a helpful resource with the dates and short In general: descriptions of religious celebrations in Australia.

• Ecumenical and Interfaith Commission, Catholic http://faithvictoria.org.au/calendar Archdiocese of Melbourne. The Commission website has a page of resources. The Commission also has a library, from which items may be borrowed. Australia’s First Peoples

www.cam.org.au/eic/Resources • ‘Indigenous Culture and History’: this government website is full of information on Aboriginal and • Columban Interreligious Dialogue: this website is Torres Strait islander history and culture. an excellent resource on a wide range of topics in this field. https://www.australia.gov.au/information-and-services/ culture-and-arts/indigenous-culture-and-history www.columbanird.org • ‘Indigenous Australians Overview’: this production of • Harvard Divinity School, USA: the Religious Literacy the NSW Government covers a wide range of topics. Project provides resources for educators, journalists, public health workers, foreign service officers, https://australianmuseum.net.au/indigenous-australia interfaith/multi-faith groups, students and many others wishing to better understand the complex • Bunjilaka Aboriginal Cultural Centre at Melbourne roles that religions play in contemporary global, Museum: information, themes, exhibits and lists national and local contexts. of events at a fine museum.

https://rlp.hds.harvard.edu/about https://museumsvictoria.com.au/bunjilaka

23 See also Islam

• https://www.cam.org.au/acmv • BBC – Religions, ‘Islam’: general survey; archived and no longer updated, but worthwhile. • http://www.yarrahealing.catholic.edu.au http://www.bbc.co.uk/religion/religions/islam • https://www.wurundjeri.com.au

• http://www.vaclang.org.au • Islamic Museum of Australia: their website contains information on events, themes and issues, as well • http://koorieheritagetrust.com.au as information on the museum itself.

https://islamicmuseum.org.au Judaism • ‘Introducing Islam’: a factual, straightforward, • BBC – Religions, ‘Judaism’: general survey; informative and accessible documentary. archived and no longer updated, but worthwhile. https://www.youtube.com/watch?v=kX8BPim7_34 http://www.bbc.co.uk/religion/religions/judaism

• ‘Short Introduction to Judaism!’: one of a series of Hinduism short videos from the Chicago Police Department on different religions in that city. Clear, simple • BBC – Religions, ‘Hinduism’: general survey; and straightforward. archived and no longer updated, but worthwhile.

https://www.youtube.com/watch?v=5TnKVYM9Euk http://www.bbc.co.uk/religion/religions/hinduism

• For reliable and nuanced information on Judaism • ‘330 million gods’: excellent video, part of the series on a whole variety of topics, The long search; the quality is acceptable.

http://www.myjewishlearning.com https://www.youtube.com/watch?v=Y7OLjwEg5pQ • The Jewish Museum of Australia offers students the opportunity to meet, speak to and engage in a gentle and direct manner with the Jewish people and the Jewish religion. • BBC – Religions: ‘Buddhism’; general survey; archived and no longer updated, but worthwhile. http://www.jewishmuseum.com.au/education/ schools http://www.bbc.co.uk/religion/religions/buddhism

• Judaism for Dummies with its associated website: • Access to Insight: readings in Theravada Buddhism.

http://www.dummies.com/how-to/content/taking- www.accesstoinsight.org a-look-at-jewish-religious-beliefs.html • BuddhaNet: worldwide Buddhist information and • The family with two front doors, by Anna Ciddor. education network, with audio and texts. This reveals a lovely picture of a Jewish family and the life they led in Poland before WW2. This book is www.buddhanet.net pitched at the year 5 or 6 level. • Buddhist Society of Western Australia: information https://www.allenandunwin.com/browse/books/ about the teachings of Buddhism, retreats etc. childrens/childrens-fiction/The-Family-with-Two- Front-Doors-Anna-Ciddor-9781925266641 https://bswa.org

24 • Tricycle: a website containing all sorts of themes • ‘Being religious as being interreligious’: a lecture related to Buddhism in some way. It goes beyond by Peter C Phan. the margins. https://www.youtube.com/watch?v=YrSCMZu47HM http://www.tricycle.com • ‘Interpreting Islam in Modern Context’: Tariq • Eastern Horizon: a series of articles and essays Ramadan is Professor of Contemporary Islamic over many years, covering many themes. Studies at the University of Oxford. He contributes to the debate on the issues of Muslims in the http://www.easternhorizon.org West and Islamic revival in the Muslim world. He emphasises the differences between religion and • Shambhala Publications: an important bookshop culture, which he are too often confused, listing many publications on other religions arguing that citizenship and religion are separate and themes as well as Buddhism; it also has concepts. He claims that there is no conflict information on retreats and talks. between being both a Muslim and a European.

www.shambhala.com https://www.youtube.com/watch?v=nJ6Zh9jKWKE

• ‘A Catholic priest among Muslims: 40 years in Talks and Lectures dialogue with the followers of Islam’: a lecture by Fr Thomas Michel. • ‘The five major world religions’: a short, straightforward presentation by John Bellaimey. https://www.youtube.com/watch?v=lvqu3D0_OVU

https://www.youtube.com/watch?v=m6dCxo7t_aE • ‘Christian Muslim relationships: a response to ’: a lecture by Eboo Patel. • ‘Vatican II & other religions: a milestone?’: the Catholic community at Stanford presents this https://www.youtube.com/watch?v=N2uM1aPLd6Q lecture by Catherine Cornille. This is one in a series • ‘What is Hinduism? Let me count the ways...’: of talks in the course ‘Vatican II: Catholicism meets a lecture by Dr Arvind Sharma. modernity’, offered Spring 2013. https://www.youtube.com/watch?v=fGomuSxgkA8 https://www.youtube.com/watch?v=WCHazdNbNg0

• ‘Globalization & Religious Pluralism’: the first in a Appendix: series of Gifford Lectures by Professor Diana Eck. Recorded in 2009 at The University of Edinburgh. The Letter of the Most Rev. Peter Comensoli, Archbishop of Melbourne, approving and ratifying https://www.youtube.com/watch?v=M0wDxV4vOqU “Welcoming Each Other: Guidelines for Interfaith Education in the Schools of the Archdiocese of Melbourne”, dated 4 October 2018, can be viewed at https://www.cam.org.au/eic/Guidelines.

25 Produced by the Ecumenical and Interfaith Commission, of the Catholic Archdiocese of Melbourne.

For additional copies of these guidelines and for more information, please contact the Ecumenical and Interfaith Commission at: Cardinal Knox Centre, 383 Albert Street, East Melbourne VIC 3002 PO Box 146, East Melbourne VIC 8002 E: [email protected] | T: 03 9926 5708 | www.cam.org.au/eic

The Archdiocese is committed to the safety, wellbeing and dignity of all children and vulnerable adults.