March 2020 Issue

Issue 115 March 2020

INSIDE THIS ISSUE:

From the Editor 2 National Peace Symposium 14

Pope’s New Year Peace Message 3 Putting (inter)faith into action 15 Building Peace 4 God’s Unfailing Word 16 The Bahá'í Holy Books 5 35th Annual Pilgrimage for Peace 19 Holocaust Memorial at City Hall 7 Year of the Rat 19 Interfaith and inter-church dialogue 20 HMD in Hounslow: The Fiddle 9 Contacts, Courses and Events 22 Who will be saved? 10 Calendar of Religious Festivals 24 Annakut Darshan 11 Newsletter Subscription Form 27 Religious Persecution 12 De Mello: Myths 28 Westminster Interfaith From the Editor We wish all our readers, a happy, prosperous New Year and New Decade. People suffering from the coronavirus virus and from natural disasters are particularly in our thoughts and prayers. We pray that we can all get back to our normal everyday life and look forward to a fruitful exchange of friendship and ideas, which we can also do through the Newsletter. Please remember to renew your Subscription. Details on the back pages. It is amazing how quickly a year goes by. So much happened in 2019 - some good, some bad. We reported on many interfaith events - especially those which gave us joy, but also those which caused pain, sadness and concern. Pope Francis’ trips to Morocco and Abu Dhabi, where he signed a joint document on universal fraternity with the Grand Imam of Al-Azhar, was a positive and joyful event. So was his speech in Japan against the horrors of war and in favour of peace and reconciliation. All the Pope’s contacts with faith leaders and his speeches on living together and on the environment were signs of hope. He repeats some of his thoughts in his New Year Peace message. Guru Nanak’s 550th Birth Anniversary celebrations were wonderful events. They brought people of all faiths together in a spirit of brotherly love and unity. The anniversary coincided with National Interfaith Week, which saw more interfaith activities take place than ever before. However, we were saddened by the rise of anti-Semitism, islamophobia and xenophobia, both here and abroad, especially by the terror attacks on places of worship throughout the world, in New Zealand, USA, Sri Lanka and elsewhere. Recently, we remembered the horrors of the holocaust and subsequent genocides. We stood together in solidarity and vowed that we would never let those atrocities happen again. We can only do this by our concerted actions and mutual support. We still have a long way to travel together before we reach a truly peaceful world built on universal fraternity. We persevere in faith, hope and charity. In this edition, we report on a variety of interfaith activities from last year and from this year, including a couple of Holocaust Memorial Day events. We continue our exploration of the Holy Books of different faith traditions. There is a review of the recent document on Anglican-Jewish relations. We look forward to future events and activities, including the link between Christian ecumenism and interfaith and our 35th annual multi-faith pilgrimage for peace on 6th June. Western Churches have just started Lent—a special 40 day period of prayer, fasting and almsgiving as we prepare for Easter. Eastern Churches start a few days later. Wishing our Christian readers a peaceful, joyful and prayerful Lent. We pray also for all people of faith that their festivals may also be joyful and peaceful. Until we meet again. Please, please remember to renew your Subscription. Many thanks. Jon

2 Westminster Interfaith 2020 Message for Peace On New Year’s Day, thousands of people packed Saint Peter’s Square to hear Pope Francis’ words on World Peace Day. In 2020, we celebrate the 53rd World Peace message and the Seventh by Pope Francis. All his New Year Peace messages have conveyed similar themes laying great emphasis on dialogue, fraternity, hope and the environment. This year is no exception and it stresses that our work for peace is an ongoing process of utmost importance. The title sums it up: Peace as a journey of hope: Dialogue, Reconciliation and Ecological Conversion.

Pope Francis deals with each theme and asks these questions: “How, then, do we undertake a journey of peace and mutual respect? How do we break the unhealthy mentality of threats and fear? How do we break the current dynamic of distrust?”

He writes, “We need to pursue a genuine fraternity based on our common origin from God and exercised in dialogue and mutual trust. The desire for peace lies deep within the human heart, and we should not resign ourselves to seeking any- thing less than this”

He acknowledges the survivors of the 1945 atomic bombing of Japan, as witnesses to the conscience of humanity and keepers of memory, to prevent the same errors happening again. He says that, “Memory is the horizon of hope. Many times, in the darkness of wars and conflicts, the remembrance of even a small gesture of solidarity received can lead to courageous and even heroic decisions. It can unleash new energies and kindle new hope in individuals and communities”.

He adds, “The peace process thus requires enduring commitment. It is a patient effort to seek truth and justice, to honour the memory of victims and to open the way, step by step, to a shared hope stronger than the desire for vengeance.”

He continues, “The world does not need empty words but convinced witnesses, peacemakers who are open to a dialogue that rejects exclusion or manipulation. In fact, we cannot truly achieve peace without a convinced dialogue between men and women who seek the truth beyond ideologies and differing opinions.”

“Listening to one another can lead to mutual understanding and esteem, and even to seeing in an enemy the face of a brother or sister.”

Referring to the Bible, Pope Francis tells us that “The Bible, especially in the words of the Prophets, reminds individuals and peoples of God’s covenant with humanity, which entails renouncing our desire to dominate others and learning to see one another as persons, sons and daughters of God, brothers and sisters. We should never encapsulate others in what they may have said or done, but value them for the promise that they embody. Only by choosing the path of respect can we break the spiral of vengeance and set out on the journey of hope."

In the last section, Pope Francis deals with the environment referring to peace as a journey of ecological conversion, which “must be understood in an integral way,

3 Westminster Interfaith as a transformation of how we relate to our sisters and brothers, to other living be- ings, to creation in all its rich variety and to the Creator who is the origin and source of all life.”

He concludes his message by asking God to help us all become artisans of justice and peace and develop fully the promise of life and love dwelling in everyone’s heart.

Read the full message on the Vatican website.

Building Peace Thanks to Fr Norbert Fernandes, I received two reports on an interfaith event, which took place during World Interfaith Harmony Week at the Focolare Centre for Unity in Welwyn Garden City (WGC). One report came from Barney Leith, the other from Valerie Skottowe, who both attended the meeting together with about 50 people from different Christian denominations and faiths. I have tried to combine the two reports into one. On 4th February, the Welwyn Hatfield Inter Faith Group hosted an evening entitled ‘Building Peace’. Fr. Norbert Fernandes, parish priest of the three WGC Roman Catholic churches and Rabbi Yakov Tatz of the WGC Hebrew Congregation were the speakers. Fr Norbert started the meeting by asking us to "buzz" with the person next to us about what came to mind when we thought about peace. Our responses were recorded on a flip chart. Fr Norbert then asked us to "buzz" about what destroys peace and about what builds peace. Once again our thoughts and ideas were recorded on flip chart sheets. The buzz group discussions resulted in an atmosphere of sharing and friendship, just the right atmosphere for the subject. Rabbi Tatz and Fr. Norbert then gave their personal experiences and thoughts. Rabbi Tatz explained that the word shalom (peace) comes from the word which also means ‘whole’. When we are at odds with someone or a situation, we feel broken and it isn’t until this is put right that we can feel whole again. He also spoke about the human spiritual reality, the soul. Citing a Jewish law that forbids talking about and judging others, he said that since our reality is our soul and since that reality is imbued with divine love, we often cannot know a person's reality if outward behaviour and demeanour are angry, rejecting, bitter. However, if they are at peace with themselves and radiate their inner love, we can see something of their reality and their smile, their love, brings peace to those they interact with. Fr Norbert started by quoting the words of Jesus to the disciples in the Upper Room on the day of the Resurrection (John 20:19-23). Jesus twice says to the disciples, "Peace be with you," and he breathes on them. Once again, the emphasis was 4 Westminster Interfaith on inner peace and the effect this inner peace has on those around us. Fr Norbert shared some of his experiences as Catholic chaplain at the bedside of the dying in hospital or hospice. Listening and being open to hear the patient (or anyone, come to that), enables the person to speak their reality; and sharing words of peace as the patient comes to the point of death helps them to pass over in a peaceful state of the soul. Both Rabbi Yakov and Fr Norbert spoke from their hearts to the hearts of those present, uplifting us all and bringing peace to the room. After a time of networking over refreshments, we were shown slides depicting peaceful situations like water, mountains, scenes of nature but also the many meet- ings of Pope Francis with those of other faiths. Barney concludes his impressions by saying. “This was a very rich meeting – interfaith dialogue at its best – and I'm afraid my words are entirely inadequate to express this richness”. We thank Barney and Valerie for sharing their thoughts about this event. We look forward to many more reports from Welwyn Hatfield Inter Faith Group.

The Bahá'í Holy Books I’ve been a Bahá'í since I was just 18. Brought up in the Church of England, I met Bahá'ís in Cambridge, where I was living for a year in 1965-1966, and declared my faith as a Bahá'í early in 1966. One of the things I quickly learned about the Bahá'í Faith was that the Bahá'í sacred texts are not to be found in one single book, like the Bible or the Qur’an, but in many books and letters (also known as Tablets). Bahá’u’lláh, whose teachings Bahá'ís follow, was born in Iran in 1817, spent much of His life as a prisoner in exile, and passed away in 1892 in ‘Akká in present day Israel, then part of the Ottoman domains. Bahá’u’lláh’s writings constitute the major part of the Bahá'í scriptures. Bahá’u’lláh, Bahá'ís believe, is the latest, but not the last, in a long line of divine ed- ucators sent by God to humankind throughout history. Bahá’u’lláh refers to them as Manifestations of the Names and Attributes of God (Manifestations of God for short). These Manifestations have included Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus, and Muhammad. Bahá’u’lláh explains that the religions of the world come from the same Source and are in essence successive chapters of one religion from God. Bahá’ís believe the crucial need facing humanity now is to find a unifying vision of the future of society and of the nature and purpose of life. Such a vision unfolds in the writings of Bahá’u’lláh. Bahá'ís refer to these writings as the ‘Revelation’ of the Word of God. We know of

5 Westminster Interfaith more than 20,000 unique works by Bahá’u’lláh. These amount to nearly seven million words of scripture and, when authenticated, are considered fully authoritative. Most of Bahá’u’lláh’s writings are in a mixture of Arabic and Persian, although there are some just in Arabic, some just in Persian. Some were written in Bahá’u’l- láh’s own hand, but most were dictated to a secretary, who recorded them in a kind of shorthand known as ‘revelation writing’, before transcribing them. The final ver- sion was always approved by Bahá’u’lláh and authenticated with His seal. Fortunately, for those of us who don’t read Arabic or Persian, there is no religious requirement to read or recite the holy texts in the original tongues, and many of the major writings and prayers have been translated into English and other languages. Some of Bahá’u’lláh’s early writings, such as The Seven Valleys, were mystical in character, describing the spiritual journey of the seeker. The Kitáb-i-Íqán, or Book of Certitude, was Bahá’u’lláh’s major theological work. Revealed by Bahá’u’lláh in Baghdad in 1861-62, it explores such subjects as the nature of the human being, the purpose of life, the relationship of humanity to God, and the importance of Rev- elation. Much later in His life, Bahá’u’lláh revealed the Kitáb-i-Aqdas, the Most Holy Book. This book includes specific provisions related to obligatory prayer, fasting, marriage, inheritance, and the use of alcohol and drugs. In its pages, Bahá’u’lláh also abolishes the institution of priesthood, prohibits slavery, forbids asceticism and mo- nasticism, denounces cruelty to animals, condemns backbiting, sets out the importance of engaging in some trade or profession, emphasizes the necessity of providing the means for the education of children, lays upon every person the duty of obedience to government, exhorts Bahá’ís to consort with the adherents of all religions in a spirit of amity, and underscores the importance of truthfulness, trust- worthiness, hospitality, courtesy, forbearance, justice, and fairness. Bahá’u’lláh also set out a vision of a world transformed, united, peaceful, and He outlined how such a world should be governed for the benefit and well-being of all humankind. He wrote Tablets to the powerful monarchs of His time, admonishing them to govern justly, to pay heed to the needs of the poor, to reduce expenditure on armaments, and to work for peace. Amongst these monarchs was Queen Victo- ria. In His letter to the queen, Bahá’u’lláh commented positively on the ending of the slave trade and on the importance of the representation of citizens through an elected parliament. Since I became a Bahá'í back in the 1960s, my life has been shaped (and continues to be shaped) by prayer and by my daily study of portions of scripture, a spiritual requirement for all Bahá'ís. In addition to having access to dignified printed edi- tions of those of Bahá’u’lláh’s works that have been translated into English, we can also read them online at the Bahá'í World Centre’s reference library: https:// www.bahai.org/library/. I recommend a visit to this wonderful resource. Barney Leith OBE 6 Westminster Interfaith Holocaust Memorial Ceremony at City Hall I have attended the HMD ceremony at City Hall for a number of years. It is always extremely well organized, meaningful and a powerful witness in solidarity with people of all faiths to remember the victims of the horrors of Nazi persecution and subsequent genocides. It is also a great opportunity to stand together with the survivors and commit ourselves to do our utmost so that similar atrocities never happen again, by condemning the evils of prejudice, discrimination and racism, which still haunt our society. I got there early for a number of reasons. First, to get a seat because, in the past, there was barely enough room for standing. Second, to allow plenty of time to clear security on arrival and avoid the queues at reception. When I got to the Chamber, there was no one there, so I went and had a coffee. When I returned, there were still plenty of empty seats, including those reserved for dignitaries. I was disappointed and wondered why there were fewer people than in the past as well as fewer people of different faiths. Have people lost interest? Do people think that HMD is just for the Jews and survivors of genocides? Did City Hall intentionally keep numbers down to avoid the crush of previous years? With more local Councils holding their own HMD ceremo- nies, was this why there were fewer mayors? Of course, I do not know the answer, but it was worrying nevertheless. Even more so, when I think, I heard someone say that, if there were no survivors present, it would be pointless to have a ceremony. In a few years, there probably will not be any survivors left from the Holocaust or from the genocides in Cambodia, Rwanda, Bosnia and Darfur. Holding a memorial day to come together, learn, remember and reflect on the past seems a necessity, lest we forget what happened. Having a permanent monument will help, but it is not enough. We have permanent memorial monuments to those who died in the two World Wars. We remember them at least once a year on Remembrance Day. Remembering those who died in wars is a noble thing and needs to continue, but it has not stopped wars. It may make us aware of the stupidity of war and perhaps, teaches us that we should avoid wars at all costs. Yet, sometimes, I think, it seems like an excuse, for some people, to extoll the glories of war and battles won as a form of nationalism and pride. HMD is different. There is nothing much to be proud of, neither for the victims, who suffered and died in atrocious circumstances, nor for the survivors, who can share their painful stories and warn people of the horrors of the holocaust and genocides. Lily Ebert certainly played her part in sharing her story “for those who cannot talk”. Born in Hungary in 1929, the eldest of six children, she was 14, when the Nazis came and took the whole family by force and deported them to Auschwitz in a cattle truck. Her mother hid some jewellery in the heel of her shoe. Before reaching Auschwitz, she swapped shoes with Lily. When they arrived, the guards took her mother straight to the crematorium. Lily spoke of the horrors of Auschwitz, which she called a factory of deaths, an industrial killing machine, where hundreds were 7 Westminster Interfaith murdered and used as fuel every day. They allowed Lily to keep the shoes. When the heel wore down, Lily put the jewellery in a piece of bread. Later, they sent her to Germany to work in a munitions factory as slave labour. “Our responsibility is to remember all the victims of the Holocaust. It is more important now than ever. We need to stand together and tell the next generation so that it may never happen again”, she told everybody. Two members of the Jewish Music Institute played some very moving music, which helped us reflect on what we heard. Then Sadiq Khan, Mayor of London read a powerful piece by Abraham Sutzkever, titled “Toys”. Two sixth form students from Coloma Convent Girls School spoke about their participation in the Holocaust Educational Trust’s ‘Lessons from Auschwitz’ Pro- ject. They were excellent. They stressed the need to carry on teaching about the Holocaust and make sure it never happens again. As one student shared her own experience, talking about Nazi policies and the extermination camps, Lily Ebert nodded in recognition and remembrance. She was reliving the pain and suffering of those terrible years. A group of students from different sixth forms read the Statement of Commitment. They are Holocaust Educational Trust Ambassadors, who pledge to promote education and research about the Holocaust and other genocides and support an annual UK Holocaust Memorial Day. Rabbi Barry Marcus shared his story but also spoke at length about the resurgence of anti-Semitism in many parts of the world, even in the U.K. He also spoke about the number of Holocaust Denial events and conferences that were taking place around the world. Apparently, some countries refuse to talk about the Holocaust.

Sabit Jakupovic described his experience in Bosnia, where Serbian troops attacked Bosnian Muslim villages, burnt down houses and took families to concentration camps, where they were treated badly, tortured, even killed. In retelling his story, it was clear Sabit was also reliving his experience, when friends became enemies overnight and there was a ‘propaganda machine of lies’. Rabbi Barry Marcus chanted the Memorial Prayer in Hebrew. Lily and Sabit lit the memorial candle. The musicians, a cellist and a violinist, played more traditional Jewish and Eastern European pieces. The melodies were beautiful and emotive. I could have listened to them play all day. In fact, rather than clapping after the tes- timonies, I would have preferred a short silence, followed by a piece of music as a response. We then were invited to go to the ninth Floor for refreshments and ’networking’. There I met a young 90 year old man, who came to England from Germany with the Kindertransport in 1939. We chatted, very amicably, sharing our thoughts and experiences. We plan to meet again.

8 Westminster Interfaith HMD Event in Hounslow - The Fiddle On Monday 27th January at 1.30pm, St Mark’s Catholic Secondary School hosted the Hounslow Holocaust Civic Event. Instead of a select audience of dignitaries, a large number of pupils with their teachers and some local people of faith filled the school hall. It was an excellent event, which the school had prepared well.

The Mayor of Hounslow, Councillor Tony Louki, welcomed everybody to ‘the most important event on the Civic Calendar’, and condemned ‘the rhetoric of hate’ that pervades society. He added ‘the list of genocides goes on’. Nine boys and girls then performed a poem about Srebrenica accompanied on the piano by another student.

The Area Dean introduced the main speaker, Natalie Cumming, who invited us to watch a short video recording of a TV programme, ‘The Repair Shop’, where she took a violin to be repaired. It was in a terrible state but John Dilworth, a well- known violinmaker, lovingly restored it. The violin had belonged to her aunt Rosa, who spent five years in Auschwitz playing in the woman’s orchestra. Natalie tells the story of this violin and how she inherited it.

Natalie’s grandfather, Abraham, and his family fled from St. Petersburg, Russia in 1917 because of the Bolshevik revolution. Abraham's skill on the violin earned them food and lodgings as they struggled through the freezing Russian winter. They walked 1000 miles, first to Minsk, then to Lvov, and finally to Odessa, where they boarded the “Shalom”, a ship bound for Britain. They were offered free passage if Abraham played the violin. They settled in Leeds, where Abraham did a variety of jobs and brought up his family.

The violin passed to Rosa, Abraham's daughter, who played with the London Philar- monic until the Berlin Philarmonic invited her to play with them in 1936. She grabbed the opportunity to play with this famous orchestra, but two years later, on Kristellnacht, the Nazis arrested her and sent her to Mauthausen Concentration Camp, then to Auschwitz, where she was forced to join the Women's Orchestra. She spent the last 5 months of the war in Belsen. She was very weak but before she died, she testified at the Nuremberg Trials, exposing the horrors of the Nazi death camps.

Rosa's brother, Natalie’s father, Israel, inherited the violin. After his death, nobody in the family could play the violin, so Natalie put it in the attic, where it fell apart. After many years, she decided to get the violin repaired and tell her family’s story, ‘lest the world should ever forget’.

“The Fiddle” is the story of her family, who suffered persecution on two occasions, twenty years apart, in two different countries, just because they were Jewish. Natalie says that there will be a TV series based on the story. “The Fiddle” is published by: Michael Terence Publishing and is available in multiple formats:

Paperback (274 pages) ISBN 9781912639083; Kindle eBook ASIN B07CR25CN3

9 Westminster Interfaith Who will be saved? Last year, it was very encouraging to hear a priest preach on the Sunday Gospel by sharing a personal experience of an encounter with a young unemployed Hindu man called Shanti. The gospel text for the day was from Luke 13:22-30. Someone asked Jesus, “Lord, will only a few people be saved?” Jesus told that person to strive to enter through the narrow gate. Then he told the crowd a story to illustrate his point. The priest told his story. One morning, Fr Jim was sitting on a bench enjoying the fine weather with his eyes shut. He felt someone sit on the other end of the bench, who began to mum- ble. The priest opened his eyes to see who it was. It was a young man with a set of beads. The priest greeted the man and asked him what he was doing. “I am praying to my gods”, he replied, as he fingered through his beads, and proceeded to talk about his gods. He was Hindu and always prayed to his gods because they helped him in his life. He had even prepared a shrine to his ‘gods’ and offered to show it to the priest. Out of curiosity and respect, the priest agreed and so they set off. They chatted amicably all the way. They were heading towards a rough area of town. The priest started to worry. They arrived at a shelter for the homeless, which used to be an old hotel. It was a bit grubby. They walked up two flights of creaking steps and reached the man’s room. It was not very big and quite dark. A double mattress, on the floor, took up most of the space. There was a man on it. He looked unconscious. The priest became more worried and suspicious. He felt quite uncomfortable and frightened. He wondered if it was a trap to rob him. He immediately wanted to know about the person on the mattress. Shanti said he would explain after they had seen the shrine, which was on a small table with lots of tiny figurines and picture cards of the ‘deities’. He explained who they were and what they meant to him. He then told the priest about the man on the bed. When Shanti was visiting friends in the West Country, he went to a shop, where he often bought trinkets and things. The owner knew him quite well. She asked for a favour. Could Shanti take a person staying with her to the city where Shanti lived for treatment because that person needed special care, which was not available in the local area? The man was suffering from severe mental problems. She would pay the train fares for both of them. Shanti agreed. When they arrived home, they immediately went to the hospital. They managed to see a consultant immediately and fix an appointment to see a specialist the next day. They gave this man some medication, which knocked him out. He would probably sleep until the next day, when they were due to go back to the hospital. Fr Jim then realised why he had followed this Hindu man to his accommodation. God was teaching him a lesson, he thought. As a priest, he was quite well off. He was in good health. He had excellent accommodation. He was safe and secure and

10 Westminster Interfaith wanted for nothing. Here was a poor jobless man, living quite precariously, yet Shanti was prepared to help a complete stranger in great need, with severe mental health problems. Shanti shared everything he had with this stranger. The next day, Shanti was going with him to the hospital and would look after him until he was better. It reminded me of the Good Samaritan. Fr Jim concluded his story by saying that Shanti was way ahead of him in the queue to enter heaven. He would probably get there before him. He quoted from that Sun- day’s Gospel: “People will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. For behold, some are last who will be first, and some are first who will be last” (Luke 13: 30).

Annakut Darshan On the 20th October 2019, thousands of people gathered at the BAPS Shri Swa- minarayan Mandir to celebrate Annakut Darshan during the Hindu New Year. We travelled from Victoria to Neasden - from the heart of one religious community to another - in order to share in this celebration, to demonstrate support and goodwill from the Diocese of Westminster. This was our first visit to the Mandir - which we had been hoping to see for a long time. The Mandir is the largest in Europe and despite the intricacy of its design, it only took two years to build. Upon arrival, the sight of the Mandir’s highly decora- tive exterior was strikingly beautiful. This level of detail and decoration was char- acteristic of the building as a whole, inside and out. Neither of us had any idea of what to expect from the visit, perhaps an indication of the need for increased interreligious dialogue and education. Evident from the out- set was the great sense of community surrounding the occasion, with legions of volunteers facilitating each moment of the day, from storing shoes before entering the Mandir to handing out prasad thali (blessed sweets) and calendars for the new year as we departed. This new experience felt something like cultural immersion, as we were completely accepted and welcomed into the Mandir by the genial reception of volunteers throughout the day. We were both struck by the complete acceptance of every individual as someone who had every right to be there, including the local mayor. Another inspiring note was the level of preparation that went into welcoming all those travelling to and from the Mandir, and how seamlessly the whole day flowed despite the immense crowds. As we entered the Mandir, having removed our shoes at the reception, we were di- rected toward either side of a partition along the corridor. This partition continued throughout the entire site, and ceased only at the exit - it separates men and women during worship. On the male side of the partition, young boys from the community offered visitors tours of the Mandir’s ground level. These boys held all the key

11 Westminster Interfaith facts, from average attendance numbers to detailed explanations of their religious practices. We were encouraged to sit down alongside worshippers and take in the sight of the celebrations. The female side was markedly more busy than the male side, and as we slowly made our way throughout we were wished happy new year each step of the way. Women would stop to greet friends and relatives who they met along the way, and again, it was this spirit of congeniality and celebration which permeated the day. As we sat in the main hall, we gazed upon the great displays of food covering the stage. These displays really need to be seen in order to truly appreciate the scale and intricacy of the designs. Great piles of brightly coloured sweets towered among all manner of fruits, breads and cakes. Alongside these stood large perspex cylinders which contained layers of coloured food which formed patterns. Scat- tered amongst these displays were beautiful depictions of the deities to which the offerings were being made. As an act of worship, devotees passed around metal trays, housing small lamps, each worshipper held the tray, taking a moment to reflect and motion the tray around their person. The light of the flame representing the light in the darkness. Food was a defining part of the day and if the food offered to the deities in the Mandir was truly a sight to behold, so too was the food sold for refreshment outside of the Mandir. A huge gazebo across from the Mandir housed a range of different food stalls selling cultural delicacies such as chai and jalebi. Whilst tucking into our food, we had the opportunity to learn about the cultural and educational programmes that BAPS runs, as groups of young children demonstrated different religious rituals and entertained the crowd with cultural performances. It was a privilege to become a part of this worshipping community for a day. All of our thanks and appreciation to the organisers, volunteers, and community at BAPS Shri Swaminarayan Mandir.

Joseph & Rosa, Caritas Westminster Religious Persecution Over the past months, there has been an alarming increase in violent episodes against religious minorities in many countries. Some of the most recent incidents include the profanation of Christian, Jewish and Muslim tombs as well as places of worship, shops and houses of religious groups and individuals. In many countries, minorities are still considered second-class citizens and still have to fight for their fundamental rights. These attacks are not acceptable and states should provide pro- tection and security for all citizens.

In July 2019, the Pew Research Centre released a study about religious hostilities around the world. They looked at which religions were being oppressed by the

12 Westminster Interfaith government and where. The study covered a ten-year period from 2007 to 2017. It revealed that Christians are the most-harassed religious group in the world, facing persecution in 143 countries. Muslims are not far behind, with reports of religious persecution in 140 countries. Jews were targeted in at least 87 countries. Hindus, Sikhs, Buddhists, Baha’is, Zoroastrians and many others, including atheists and those who do not subscribe to a particular belief, also suffer persecution of one form or another in many countries.

It is worth noting that the term Christian includes Roman Catholics, Anglicans, Baptists, etc. Muslim includes Shia, Sunni, Ahmadiyya, Rohingya, Uighur, etc. Some countries tolerate one Christian denomination but not another. This is true for Muslims and members of other faiths, who follow different traditions from the dominant or recognized religion in that country. All over the world, people, and whole communities, are suffering from persecution purely because of their religion, beliefs or ethnic background. This kind of violence, including attempts to annihilate whole religious groups, is on the rise.

Recently, the Open Doors World Watch 2020 report listed the 50 countries in which 260 million Christians experience high levels of persecution, a 6 percent increase or 15 million more people than the previous year. Open Doors estimates that there are another 50 million Christians facing high levels of persecution in a further 23 countries outside the top 50. Persecution comes in many forms, from the Easter Sunday church attacks by Islamist extremists in Sri Lanka, to the desecration of tombs and believers being denied their rights or ostracized by their family and community. Christians suffer the greatest persecution in the following countries: North Korea; Afghanistan; Somalia; Libya; Pakistan; Eritrea; Sudan; Yemen; Iran; India. Other religious minorities are also persecuted in many of these countries.

From a Christian perspective, the freedom to worship and serve God is a God-given human right. The right to religious freedom is based on the very dignity of the human person. It is also a right guaranteed by the constitutions of many countries, including those where persecution is rife. It is stated clearly in article 18 of the Uni- versal Declaration of Human Rights: Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

We need to protect these rights for all people and stand in solidarity with those who suffer for their beliefs. As Lord Ahmad said when he was Minister of State for the Commonwealth: “Our biggest challenge is not when we stand up for our own rights and beliefs. The real test is when we stand up for the rights and beliefs of others.”

Some countries celebrate a National Religious Freedom Day or a World Religions Day. We have a National Inter Faith Week. It would be wonderful if all countries could do something similar. It would certainly help to reduce racial, cultural and religious tensions and help build a more just and humane society.

13 Westminster Interfaith National Peace Symposium The 2020 National Peace Symposium, organized by the Ahmadiyya Muslim Com- munity will take place on 21 March at the Baitul Futuh Mosque in Morden, which is probably the largest Mosque in Europe. This event aims to promote a deeper understanding of Islam and other faiths and seeks to inspire a concerted effort for lasting peace. The theme for this year is ‘The Foundations for True Peace’.

More than 800 guests usually attend this event including members of parliament, diplomats, faith and civic leaders as well as representatives from charities and faith communities. Guests also get the opportunity to visit the mosque complex. Various dignitaries give short speeches. There is always an excellent meal. The highlight of the event is the keynote address by His Holiness Hazrat Mirza Masroor Ahmad, Head of the worldwide Ahmadiyya Muslim Community.

Ever since 2009, the community has awarded the Ahmadiyya Muslim Peace Prize to an individual or organization for their contribution in protecting basic human rights and advancing the cause of peace. Many received it for their work with children. The winners come from a variety of faith traditions and backgrounds. The award comprises a trophy with a certificate and a substantial monetary prize.

The first Peace Prize went to Lord Avebury for his long-standing service to the cause of peace and human rights. The next year, it went to Abdul Sattar Edhi, who more or less started the ambulance service in Pakistan. In 2011, it went to SOS children’s villages UK for its humanitarian work with children across the world. Dr. Oheneba Boachie-Adjei received the award in 2012, for his life-changing med- ical work to help children, especially in Africa. In 2013, it was the turn of Magnus- MacFarlane-Barrow, who founded Mary’s Meals, which seeks to provide hungry children with one meal every school day. Sindhutai Sapkal was the next recipient. I was touched by the simplicity and humility of this Hindu lady from a very poor background, who devoted her life looking after and raising thousands of homeless children in India. Many are now lawyers, doctors and engineers. In 2015, Hadeel Qasim received the prize for her work with refugees, especially children who have been displaced as a result of conflicts. In 2016, the prize went to Mrs Setsuko Thurlow, who survived the Hiroshima atomic bomb attack in 1945 and has devoted her life to campaign for nuclear disarmament. Dr Leonid Roshal, a paediatrician from Moscow, received the prize in 2017 for his work helping and treating children in disasters and wars. The 2018 Peace Prize went to Dr. Fred Mednick, who founded Teachers without Borders, who go into disaster and conflict areas to give displaced children an education.

I do not know who will receive the award this year. I am sure it will be a worthy recipient. The Ahmadiyya Community carries out regularly and diligently its motto of “Love for all, hatred for none”. It does this most effectively by its commitment to peace and fraternity in all areas of life and by the annual Peace Symposia and Peace Awards.

14 Westminster Interfaith Putting (inter)faith into action The Catholic bishops’ coordinators on interreligious dialogue, and Bishop Patrick McKinney, the bishop with the brief for interreligious dialogue, came together on 12th and 13th November to share stories of enriching engagement with people from different faiths, discuss ideas for joint action, and, most importantly, to seek the exchange with guests from other faiths. An evening panel on the theme of “Will faith (s) save the world” gave the wider public an opportunity to hear what drives local Leicester activists of faith to work for a better world. Friendship, storytelling, and shared spiritual experiences, emerged from the coordinators’ reports on their work as successful building blocks to meaningful dialogue that fulfil the aim of “uniting people more closely in communion with God and with each other” (Meeting God in Friend and Stranger, 88). This is reflected in a rich variety of interreligious activities throughout the dioceses: e.g. peace walks and pil- grimages for all people of faith, the staging of a play on dialogue, events on protecting the environment, and shared work to provide shelter and food to the vulnerable. Added ideas for action were very gratefully received from Catriona Robinson and Siriol Davies from the Christian-Muslim Forum, which organises a church-mosque twinning project that brings Christian and Muslim congregations together on shared, local issues. A presentation by Leicester Citizens’ Rev. Keith Hebden showed that community building work is relational and gives a voice to the voiceless – thus fit- ting in well with the gifts and aims of people of faith. A sense of calling, and a passion for changing the world for the better, were the themes of a private dialogue between coordinators, Bishop Patrick McKinney, guests, and of the public panel. Panel participants (from the Christian, Hindu, Sikh, and Muslim tradition) found common ground in the importance they placed on learning about the other, in the confidence their faith gives them to ask difficult questions and to campaign for change, and in how closely the love of neighbour and the love of God were related for them. Bishop Patrick McKinney said, “if I neglect the other I neglect Christ – that is our driver”. Yasmin Surti, from the Federation of Muslim organisations, summed up the spirit of the meeting with these words: “we have so much in common, we need to share that, celebrate that, and spread that – spread that message”. Faith is not only a motivator, across the religions, to bring about change: faith can also be a motivation to seek friendship across difference, which builds a better world in its own right.

Katharina Smith-Müller Interreligious Adviser to the Catholic Bishops' Conference of England and Wales

15 Westminster Interfaith God’s Unfailing Word In November 2019, the Faith and Order Commission of the Church of England (the Commission) published its guidance on Christian-Jewish relations: ‘God’s Unfailing Word: Theological and Practical Perspectives on Christian-Jewish Relations.’ It is available at https://www.churchofengland.org/sites/default/files/2019-11/ godsunfailingwordweb.pdf Book from Church House Publishing. This document should be read in the light of official church documents starting with the Catholic teaching encapsulated in the Declaration on The Relation of The Church to Non-Christian Religions, Nostra Aetate, proclaimed by Pope Paul VI On October 28, 1965. God’s Unfailing Word (GUW) has been built on previous documents issued by the Roman Catholic and other Church bodies. Covenant and Supersessionism GUW’s importance is that it rules out supersessionism and any idea that the covenant with the Jewish people no longer has any force. That this view was accepted by the conservative evangelical voice on the Commission may be regarded as a significant advance. Indeed, given the broad base of the Commission, it is remarkable that a unanimous report was published. There are many people who would have liked the Com- mission to have been more adventurous but, if it had been, a vocal constituency of the Church of England would have rejected the report. Dialogue has been moved on even if the report does not wholly reflect the perspective viewed by modern interfaith prac- titioners.

Sacrament of Otherness If one wanted to summarise the document succinctly, one would note its qualified ap- proval of Cardinal Walter Kasper’s expression: ‘Judaism is as a sacrament of every otherness that as such the Church must learn to discern, recognise and celebrate.’ The Commission recognises that the language of sacrament may be problematical to some but goes on to say: ‘To speak of Jewish people in the language of ‘sacrament’ is thus to say that encounter with them can be for Christians a source of blessing, a way of being called back to holiness, a point of connection with the promises of God. In- deed, as a sacrament has about it the further character of reliability based on God’s pledge, such encounter is an assured sign of grace set within a relationship of divine promise and it is theologically located within the covenant God has made with his people.’

The Commission is adamant that our understanding of Christian – Jewish relations can only be worked out in mutual dialogue. Five Principles GUW has been based on five general principles paraphrased below: 1. The Christian–Jewish relationship is a gift of God to the Church; 2. Truthful thinking and right acting with regard to Christian–Jewish relations follow from our revealed faith: 3. Christians have been guilty of promoting and fostering negative stereotypes of Jewish people: such stereotyping needs to be resisted; 16 Westminster Interfaith

4. Discernment is needed where Christians should be able to agree on clear affirma- tions based on that belief, where a range of positions that may be held with integ- rity can be identified, and where there is a responsibility to challenge views expressed by some people within the Church. 5. Christians have a responsibility to ensure that whatever they may say about Juda- ism is informed by continuing dialogue with Jewish people.

Talking Point – Continued Evangelism? The main talking point will be the lack of a recommendation to forego proselytization of Jewish people. In An Afterword, Chief Rabbi Ephraim Mirvis expresses his deep disappointment ‘that it does not reject the efforts of those Christians, however many they may number, who, as part of their faithful mission, dedicate themselves to the pur- poseful and specific targeting of Jews for conversion to Christianity.’ Unlike the 2015 Vatican document, institutional evangelisation is not rejected. Had that happened, the report would not have been unanimous and would not have been accepted by a significant constituency within the Church of England. Nevertheless, the Commission ques- tioned the practice and cited Archbishop Carey’s refusal to become patron of the Church Missions to Jews as a reflection of changing attitudes to such evangelisation.

Inter-religious Theology One GUW defect is that little attempt has been made to place the issue in the context of general inter-religious theology. Nostra Aetate started its life as a reflection on the Jew- ish religion but then was broadened to include a theological approach to other religions. It would have been helpful if the voices of interfaith commentators such as Keith Ward, Alan Race and Marcus Braybrooke had been taken into account. The work of Michael Barnes in this field is only acknowledged in a footnote. GUW seems based on rather old-fashioned inter-religious theology but that may be inevitable in official teaching designed to embrace a wide width of view as possible.

Four Possible Approaches It may be helpful to view GUW through the prism of Alan Race’s three-fold typology: exclusive; inclusive and pluralist. These categories are not mentioned in the text. The Commission rejects both exclusivist and pluralist approaches as outlined in the first and fourth responses to the tension between Christian and Jewish self-understanding. Instead, it affirms two other possible responses, which can broadly be described as inclusive approaches and endorses fulfilment theology:

‘The second response is an acceptance qualified with some correction of the claims of Jewish people after the time of Christ that they are God’s chosen people. It is accepted that the promise God made to Abraham and his descendants applies to all Jewish people throughout history, religious or secular, who are chosen irrevocably by God to be God’s people, living under God’s covenant. Yet it is also true that through Jesus Christ the covenant has been made new, and God’s will is for all people to enter into the re- newed covenant in Christ’s blood, Jews and Gentiles alike. Jewish people therefore need to discover and respond to this divine gift as God’s irrevocably chosen people.

‘The third response is an acknowledgement of mystery regarding the claims of Jewish

17 Westminster Interfaith people after the time of Christ that they are God’s chosen people. The Church … cannot come to a satisfactory theological judgement regarding how Jewish people since the coming of Christ nonetheless remain recipients of God’s promises. It has to accept that there is a mystery here that transcends its understanding in history, though its meaning will be revealed at the end of time. It should not therefore deny the continuing relationship of covenant love between Jewish people and the one God, but neither should it deny the claims it makes on the basis of the Scriptures as summarized in the historic creeds about Jesus Christ as the Son of God incarnate and as the Saviour of the whole world.’

The second response invites the criticism that one is still trying to see Jewish people through the lens of Christian perspectives rather than a people with their own identity and theologies. In this respect, GUW invokes the spectre of anonymous Christians by asking the rhetorical question: ‘Is it then possible that some may share in the ‘faith of Christ’ who do not confess to ‘faith in Christ’?’ (page 41). Teaching and Preaching Of practical importance is the advice on teaching and preaching. We must present a truthful and accurate picture of Judaism, not the stereotype that Judaism was legalistic whereas Christianity is a religion of grace. In a rather old-fashioned way, GUW still refers to the Old Testament but it does make us question whether modern congregations have enough exposure to the Hebrew Scriptures in our Sunday services. All those in charge of liturgy in parish churches would be advised to study Chapter 4 and ask how far the congregations are exposed to the richness of our Jewish heritage expressed in the Hebrew Scriptures. We also need to think about the use of prayers and hymns whose language may express supersessionism or even worse, imply collective guilt.

Land of Israel GUW tackles the question of the land of Israel, which it affirms has ‘a right to secure existence within recognised and secure borders in accordance with international law.’ It asks questions of Christian Zionism but also Palestinian liberation theology. One can ask whether GUW should have been so ready to dismiss the Kairos Palestine document as tending towards an exclusivist position. Any settlement of the question of land will need to take account of Palestinian as well as Jewish voices. GUW says that the ‘current apparent impasse presents grave moral difficulties and is ultimately untenable.’

Common Action Finally, GUW deals with ethical discernment and common action: Shared texts, and shared beliefs and values arising from them, enable Christians and Jews to stand, speak and act together, often with others, on issues of public concern in our society, including issues relating to the world as God’s creation, the dignity of the human person and freedom of religion, including religious practices of particular value to Christianity or Judaism.

Rev’d Michael Redman

18 Westminster Interfaith 35th Annual Multi-Faith Pilgrimage for Peace Saturday 6th June in Ealing visiting a synagogue, a mosque, Hindu temples, a gurdwara and churches. If you wish to attend the Shabbat service at the synagogue in the morning followed by Kiddush, please let us know as soon as possible. Numbers are limited and we need a list of participants for security reasons. Many synagogues have been attacked recently. Also let us know if you would like to attend 9am Mass at Ealing Abbey. More details will be available in the next issue of the Newsletter. Year of the Rat The origins of the Chinese Zodiac go back a few thousand years. It consists of 12 signs based on the cycle of the moon, which repeats itself every 12 years. Each year, was assigned to a different animal with its own unique characteristics. In addition, there are five elements (wood, fire, earth, metal, water), which are associated with their own "life force" or "chi". This energy blends with the corresponding animal to determine that year's fortune. In 2020, the element is Metal, hence the Year of the Metal Rat.

The Year of the Rat also marks the beginning of a new 12-year cycle. According to one legend, Buddha decided to call all the animals on earth. Only twelve turned up: Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat or Sheep, Monkey, Rooster, Dog, Pig. In order to decide their order in the cycle, the animals held a race across the river. The first one to cross got the first year in the cycle, the second animal got the second year and so on. The Ox was in the lead. Suddenly, the Rat jumped on the Ox's back. He did not feel the rat getting a free ride. Just before reaching shore, the Rat jumped on land, and won the race! The Ox came in second, the Tiger third, and so it went. The Pig took his time and came in last. The Chinese Zodiac and its twelve signs were born.

In China, individual birth dates are not as important as the year in which a person is born. If you want to know a person's age, you don't ask how old they are, you ask for their Zodiac animal. If you were born in 1960, 1972, 1984, 1996, 2008 then you are a Rat. You are charming, picky, ambitious, bright, adventurous and deep thinking. You get along with Dragons and Monkeys but need to stay away from Horses.

At the beginning of the 12-year cycle, the Year of the Rat denotes a new start, marked with excitement, new adventures - the time to be ambitious and productive! According to the Zodiac, this will be a very intense year, but, if you are too goal- oriented, you might miss the joy of the journey. That seems good advice at the start of a new decade. Perhaps, we can all make a fresh start and enjoy the journey ahead.

19 Westminster Interfaith Inter Faith and Inter Church Dialogue One of the questions which we in the Christian Unity Commission (CUC) are sometimes asked is ‘Why do you spend all your time and effort worrying just about Catholic relations with other Christians? Surely, what everyone is more concerned about nowadays are things like violent Islamist extremism, Islamophobia and anti-Semitism. Shouldn’t improving relationships with other faiths be Chris- tians’ top priority now?’ The short answer is that there is another organisation in the Roman Catholic Arch- diocese of Southwark, which takes the lead in developing relationships with other faiths – the Committee for Inter-Religious Relations (CIRR), whose chair is Father David Standley. We in the CUC are concerned with Christian unity, trying to overcome differences between different Christian traditions. (We used to call it ‘ecumenism’ but now the word seems to be falling out of fashion.) We have come to recognize that we might need to think more about the relationship between our work and that of the CIRR. Both activities fall within the scope of the wonderful vision set out in Pope St Paul VI’s 1964 encyclical Ecclesiam Suam. He devotes much of his letter to the need for the Church to enter into dialogue. In §§96-113, he presents dialogue in concen- tric circles, starting from the outside: dialogue with the whole world; dialogue with people of other faiths (he specifically mentions Judaism and Islam); dialogue with other Christians; and dialogue within the church. It is therefore not surprising to find parallels between interfaith work and work for Christian unity. One is the fact that, in each case, there are so many possible groups that we might want to relate to. There are many Christian denominations, and there is a similar diversity in other faiths; Muslims, for example, come from different traditions, and are hesitant to be thought to speak for 'Islam' as a whole. Some groups will be much more open to interaction with Catholics than others. There will sometimes be centuries of misunderstanding and suspicion (on both sides) to overcome. Another common thread is the need to develop friendship and understanding between us and other faith traditions. We can do this by, for example, visiting each other’s sacred sites and places of worship, offering and accepting invitations to each other’s celebrations and exchanging hospitality. Talking to each other in an open and unprejudiced way about our beliefs and practices is also important. This is true in a special way in the case of relationships between Catholics and other Christians, where the ultimate aim of our dialogue must be ‘full visible unity’ between all Christians. The principles of what has become known as ‘receptive ecumenism’ - trying to learn from others rather than to prove that we are right! - can be particularly useful in this sort of dialogue. The context is different for relations between Christians and people of other faiths. Nobody seriously suggests that in this case there could be any questions of ‘unity’ 20 Westminster Interfaith of belief or practice. So inter-religious dialogue is mainly about learning and listening, visiting and watching, sometimes sharing and celebrating. In the Archdiocese of Southwark, CIRR deals with relations with the Jews, but it is worth noting that for Catholic Christians the theological context for Catholic- Jewish relations has changed radically following the promulgation by the Second Vatican Council of the ground-breaking document Nostra Aetate. Pope St John Paul said that Judaism is not to be considered simply as another religion; the Jews are instead our ‘elder brothers’. The most recent Vatican document on the subject has said that ‘the Jewish-Christian dialogue can only with reservations be termed “interreligious dialogue” in the true sense of the expression; one could however speak of a kind of “intra-religious” or “intra–familial” dialogue sui generis’ (‘The Gifts and the Calling of God Are Irrevocable’, 2015, §20). It may be significant that, at the Vatican, the Commission for Relations with Jews is the responsibility of the Pontifical Council for Christian Unity, while the Commission for Relations with Muslims comes under the direction of the Pontifical Council for Interreligious Dialogue. We believe that these are important issues to discuss. We are therefore organizing an event to which everyone with an interest in inter-church and interfaith dialogue is warmly invited. Robin Orton, Chair of the Archdiocese of Southwark Christian Unity Commission

INTERFAITH AND INTERCHURCH DIALOGUE:

HOW ARE THEY DIFFERENT? Saturday 25 April 2020 11.00 am to 3.00 pm on St Andrew’s, Short Street, London SE1 8LJ (a short walk from Waterloo, Waterloo East or Southwark stations)

Tea and coffee available from 10.30. Please bring your own lunch. Main speakers: Fr David Standley, chair of the Southwark Diocesan Committee for Inter - Religious Relations, Revd Jon Dal Din, director of Westminster Interfaith (an agency of Westmin- ster archdiocese), who is a permanent deacon in Southwark archdiocese.

Opportunity for questions and discussion. All welcome – whatever your tradition! Further details from Gwen Chiosso, the CUC secretary: [email protected]

21 Westminster Interfaith Contacts, Courses and Events For information, courses and events, please Westminster Cathedral Interfaith Group contact the relevant organization directly or Meets 3rd Wednesday of the month 4-5pm check their website. Thank you. in Hinsley Room, Morpeth Terrace, SW1P 1QN Inter Faith Network UK From Westminster Cathedral Piazza, walk 2 Grosvenor Gardens, London SW1W 0DH Tel: +44 (0)20 7730 0410 to your right past St Paul’s bookshop and Email: [email protected] the school to a fenced garden between the Web: https://www.interfaith.org.uk; playing fields. Contact John Woodhouse 0790 8888 586 The Ammerdown Conference & Retreat (by text) or Email: Centre [email protected] Ammerdown Park, Radstock, Bath, Somerset BA3 5SWT: T: 01761 433709 St Ethelburga’s Centre E: [email protected]; 78 Bishopsgate, London EC2N 4AG; [email protected]; T: 020 7496 1610 2020 Courses programme online at: Web: www.stethelburgas.org; www.ammerdown.org/courses Book via the E: [email protected] website or phone. Contact: Tina Hartnell

Sion Centre for Dialogue and Encounter Pax Christi 34 Chepstow Villas, W11 2QZ St Joseph's, Watford Way, Tel: 020 7727 3597 / 020 7313 8286 London NW4 4TY E: [email protected]; T: 0208 203 4884 Web: www.sioncentre.org; E: [email protected] www.paxchristi.org.uk; London Interfaith Centre South London Inter Faith Group 125 Salusbury Rd London NW6 6RG Contact: http://londoninterfaith.org.uk/ Enquiries to [email protected] [email protected] 12.30pm Lunch meeting on last Thurs- Central London Inter Faith Meetup day of the month at Streatham Friends Westminster Quaker Meeting House, Meeting House, Redlands Way, Roupell 52 St Martins Lane WC2 N 4EA Park Estate, Brixton Hill, SW2 3LU Every Friday from 6.50pm website: https:// North London Interfaith Group www.meetup.com/Central-London-Inter- Meets monthly to discuss questions in the Faith-Meetup news about faith, festivities and practices Drop In Silence, 5.30-7pm Details: of other faiths. DropInSilence.org; Contact: Sr Elizabeth: 020 7272 8048; E: [email protected]; Marylebone Scriptural Reasoning Contact: [email protected];

Christian Muslim Marriage Support Group Contact Rosalind or Heather con- fidentially through the inter faith marriage website: www.interfaithmarriage.org.uk; Facebook: https://www.facebook.com/ groups/185782491456844/

22 Westminster Interfaith

The Faith and Belief Forum Gandhi Foundation (formerly 3 Faiths Forum) Contact: William Rhind, Contact Director, Phil Champain, [email protected]; 3FF, Star House, 104 Grafton Road, Website: www.gandhifoundation.org London NW5 4BA T: 020 7482 9549 The Islamic College E: [email protected] Web: https://faithbeliefforum.org 133 High Road, London NW10 2SW +44 (0) 20 8451 9993 London Peace Pagoda Battersea Park [email protected] Contact: Rev. G. Nagase Tel: 020 7228 9620 Email: Aga Khan University [email protected] Tel: +44 (0)20 7380 3800 E: [email protected] Nipponzan Myohoji Buddhist Temple Web: www.aku.edu/ismc Brickhill St, Willen Lake, Milton Keynes MK15 0BG Woolf Institute T: 01908 663 652; Wesley House, Jesus Lane, E: [email protected] Cambridge CB5 8BJ T:01223 741038 InterFaith MK (Milton Keynes) www.woolf.camb.ac.uk 3 Ayr Way, Milton Keynes, Bucks, MK3 7SJ Contact: David Rennie 01908 366280 Christians Aware E: [email protected] 2 Saxby Street, Leicester LE2 0ND Website: www.interfaithmk.org.uk T: 0116 254 0770 [email protected] Ham Faithful Friends www.christiansaware.co.uk Contact: Diana Mills [email protected] Multi-Faith Centre (MFC) University of Derby Benedictine Institute T:01332 591285; E: [email protected] [email protected] Brahma Kumaris Kensington Council of Churches Global Co-operation House, Chris Luxton, [email protected]; 65-69 Pound Lane, London NW10 2HH Hounslow Friends of Faith Westminster Synagogue www.hounslowfriendsoffaith.org and Scrolls Museum

Welwyn Hatfield Inter Faith Group Kent House, Rutland Gardens, Web: www.whifgroup.co.uk; London SW7 1BX T:020 7584 3953 St Alban’s Cathedral, St Alban’s, Herts [email protected]; AL1 1 BY T: 0727 890 205 W: www.westminstersynagogue.org www.stalbanscathedral.org | [email protected] Wolverhampton Interfaith T: 01902 427 601 Grassroots - Luton Council of Faiths E: [email protected]; 47 High Town Road, For up-to-date details, check website: Luton, Beds, LU2 0BW http://ifwton.org.uk/diary.html

T: 01582 416946 [email protected]

St Martin-in-the-Fields Trafalgar Square London WC2N 4JJ www.smitf.org 23 Westminster Interfaith Calendar of Religious Festivals: 25 February SHROVE TUESDAY Christian (Western Churches) or “Pancake Day” in UK, is the day before the start of Lent. Traditionally, a day for repentance to prepare for Lent (‘shrive’ means to receive or make confession). Pancakes were made to use up rich foods, such as butter and eggs. In parts of the world people celebrate Mardi Gras (Fat Tuesday) by holding carnivals. 26 February ASH WEDNESDAY Christian (Western Churches) The first day of Lent when Christians remember the forty days that Jesus spent in the wilderness. In many churches, services are held where the worshipper’s forehead is marked with a cross of ash. 26 February LENT Christian (Western Churches) A period of 40 days leading up to Easter—a to 11 April time of fasting and discipline. Christians give up something during this time to mark the 40 days Jesus spent in the wilderness. 1 March ST DAVID’S DAY Christian National Patron saint of Wales, who lived in the 6th century CE. As monk, abbot and bishop he helped to spread Christianity among the Celtic tribes of western Britain. 2 March FIRST DAY OF LENT / THE GREAT LENTEN FAST Christian (Orthodox) begins a period of abstinence from meat, fish and dairy products until Easter. East- ern Churches start Lent on the Monday before their first Sunday of Lent. 3 March HINAMATSURI / DOLLS’ FESTIVAL / GIRLS’ DAY Japanese Clay dolls representing the Emperor and Empress, are displayed in the home with offerings of peach blossom, rice-wine and rice-cakes. The dolls are intended to carry away illnesses affecting girls. They pray for daughters to grow up healthy and dutiful. 6 March WOMEN’S WORLD DAY OF PRAYER Christian This international, interde- nominational prayer movement began in 1887. A different country produces the material each year. In 2020 the theme is ‘Rise, Take Your Mat, and Walk’. The material has been prepared by Christian women in Zimbabwe. 9-10 March PURIM - FESTIVAL OF LOTS Jewish celebrates the saving of the Jewish community of Persia, retold in the Book of Esther and read twice in the synagogue. Whenever the name of Haman is read, it is drowned out with rattles and hooters. Hamantashen (cakes filled with poppy seeds) are eaten at this time. 9-10 March HOLI Hindu A spring festival lasting one to five days. Bonfires are lit and revellers throw coloured powders and dyes over each other. This is linked with Krishna and his antics with the milkmaids. 10-11 March HOLA MAHALLA/HOLA MOHALLA Sikh Introduced by tenth Sikh Guru, Guru Gobind Singh in 1701 as an alternative to the Hindu feast of Holi. 11-20 March FRAVARDIGAN / MUKTAD Zoroastrian (Iranian) festival of the fravashis, commences ten days before NoRuz and is the last festival of the old year. Fravash- is, (guardian spirits of departed ancestors), are welcomed by name by the Zoroas- trian Mobeds or Magi (priests). Kadmi 7-16 July; Shahenshai 7-16 August 17 March ST PATRICK’S DAY National Patron saint of Ireland, who lived in Britain in the 4th century CE. His symbol is the shamrock, which is worn today. 18-24 March HIGAN Japanese a seven-day spring festival, Harmony and balance are the themes, sutras are recited, and the graves of relatives are visited. 24 Westminster Interfaith

19 March ST JOSEPH’S DAY Christian Husband of the Blessed Virgin Mary, the mother of Jesus. Father’s Day in many Christian countries. 20 March SHUNBUN NO HI Japanese spring festival during HIGAN which celebrates the Spring Equinox. 20 March SPRING EQUINOX (Ostara) Pagan VERNAL EQUINOX (Alban Eiler) Druid Night and day are equal. The Sun grows in power and the land begins to bloom. Some dedicate this time to Eostre, the Anglo-Saxon Goddess of fertility. 20 March NAW-RUZ Baha'i New Year’s Day and a Holy Day preceded by 19 day fast. 21 March JAMSHEDI NORUZ Zoroastrian (Iranian) First day of spring and New Year’s Day in the Iranian Fasli calendar. It is a family day and eggs and ever- greens figure as symbols of life, continuity and eternity. 22 March MOTHERING SUNDAY (Simnel Sunday) Christian Mid-Lent Sunday (4th in Lent), now known as Mothers’ Day. Christians revisited their ‘mother church’ and took gifts to their mothers, which included a simnel cake. 22 March ISRA AND MI’RAJ / THE PROPHET’S NIGHT JOURNEY AND ASCENT INTO HEAVEN / LAILAT UL ISRA WA-L-MIRAJ (27th Rajab) Muslim celebrates the journey of the Prophet Muhammad from Makkah to Jerusalem, through the heavens to the presence of God, all in one night. 23 March AVA MAH PARAB (ABAN JASHAN) Zoroastrian (Shenshai - Parsi) Ava is short for Aredvi Sura Anahita, protector of the waters, associated with fertility. 25 March THE ANNUNCIATION OF THE LORD / LADY DAY Christian (Anglican, Roman Catholic and Orthodox) celebrates the angel Gabriel announcing to Mary that, through the Holy Spirit, she is to bear a child, Jesus, the Son of God. 26 March KHORDAD SAL Zoroastrian (Iranian) 22 July (Kadmi) 21 August (Shenshai) The Birthday of Zarathushtra falls on the sixth day following NoRuz. Visit to the Fire Temple is customary to give thanks to Ahura Mazda, the Persian name for the one God, for giving humanity the gift of the Prophet Zarathushtra. 2 April RAMA NAVAMI Hindu festival celebrates the Birthday of Rama, seventh avatar of Vishnu. 4 April FESTIVAL OF PURE BRIGHTNESS / TOMB SWEEPING DAY/ QINGMINGJIE/CH’ING MING Chinese Graves are visited and cleaned. 5-11 April HOLY WEEK Christian (W estern Churches) Most solemn week of Chris- tian year which recalls the events of the final week of the earthly life of Jesus. 5 April PALM SUNDAY Christian (W estern Churches) (Orthodox date: 24 April) Christians remember Jesus’ triumphal entry into Jerusalem, where later he would be arrested and crucified. Many churches hold processions. 6 April MAHAVIRA JAYANTI Jain Birthday of Mahavira, the last Tirthankara, or great teacher and model for the Jains. 8 April HANAMATSURI (Japanese Buddhist) Birthday of the Buddha, fixed by Mahayana Buddhists in 565 BCE. It is also celebrated by Pure Land Buddhists. 8 April HANUMAN JAYANTI Hindu recalls the birth of Lord Rama’s devotee, the monkey-headed Hanuman, whose feats figure in the Ramayana epic.

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9-10 April THE NIGHT OF FORGIVENESS/LAILAT-UL-BARA’AH (14th Sha’ban) Muslim BIRTHDAY of 12th IMAM, Muhammad ibn Hasan al-Mahdi (Shi‘a) On 14th Sha’ban, 8th month of the Muslim year, 2 weeks before Ramadan, Muslims seek forgiveness for their sins and spend the night in prayer. 9-16 April PASSOVER/PESACH Jewish commemorates the liberation of the Children of Israel and their Exodus from slavery in Egypt. The highlight is the Seder meal, when the story of their deliverance is recounted. Matzah, (unleavened bread) is eaten throughout the festival, as are other foods that contain no leaven (yeast). 9 April MAUNDY THURSDAY Christian (W estern Churches) Christians remember the Last Supper, at which Jesus washed the feet of his disciples and blessed bread and wine and commanded his disciples to remember him whenever they did this. 10 April GOOD FRIDAY Christian (W estern Churches) commemorates the crucifix- ion of Jesus. Although essentially a sombre day, it is called ‘Good’ since, for Christians, it is the ultimate example of God’s sacrifice when Jesus gave up his life for the world. 11 April HOLY SATURDAY Christian On this Vigil of Easter, special services are held involving lighting the paschal Candle and the renewal of baptismal vows. 12 April EASTER DAY Christian (W estern Churches) Most important festival of the year, when Christians celebrate the resurrection of Jesus from the dead. 13-15 SONGKRAN Buddhist New Year’s Day festival in Thailand, where jugs of wa- April ter are thrown as a symbol of washing away all that is evil. National Family Day.

13 April VAISAKHI/BAISAKHI Sikh Sikh New Year. In 1699, on Vaisakhi, the tenth Guru, Gobind Singh, founded the Order of the Khalsa. Five men were prepared to offer their lives when he asked for volunteers 19 April PASCHA / EASTER Christian (Orthodox) (Rastafarian) See 21 April. 20 April - RIDVAN Baha’i Baha’u’llah declared himself the Promised One prophesied by 1 May the Bab. Baha’is elect their local, national and international governing bodies. 21 April YOM HA-SHOAH (Holocaust Day) Jewish Day to remember the 6 million Jewish victims of the Nazi holocaust. Closest date to Warsaw Ghetto Uprising. 21 April ADAR MAH PARAB Zoroastrian (Shenshai—Parsi) celebrates the birthday of fire. Zoroastrians visit the fire temple to give thanks for its warmth and light. 23April ST GEORGE’S DAY National St George is the patron of England. 24 April - RAMADAN Muslim Muslims fast from dawn to sunset. Fasting (sawn) is one 23 May of the 5 pillars of Islam. It is the holiest month of the year. Muslims dedicate themselves to spiritual renewal, prayer and devotional reading of the Qur’an. The fast is traditionally broken each evening by taking dates and water. During this month, the Prophet (pbuh) received the first verses of the Qur’an. 29 April YOM HA’ATZMA’UT Jewish Israeli Independence Day (1948) 1 May BELTAINE W iccan/Pagan/ Druid The wheel of the year continues to turn and spring gives way to summer. Many pagans celebrate Beltaine by lighting fires and leaping over them, and/or with maypole dances, symbolizing the mystery of the Sacred Marriage of Goddess and God.

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7 May VESAKHA PUJA / WESAK / BUDDHA DAY Buddhist Theravadin Buddhists celebrate the birth, the enlightenment under the Bodhi Tree and the final passing away of Gautama Buddha. Mahayanist Buddhists have separate days for each of these events but on Buddha Day they celebrate both the birth and the enlightenment of the Buddha. They also celebrate his enlightenment on Bodhi Day in December. 10-16 CHRISTIAN AID WEEK Christian Initiated in 1945, it is devoted to fundraising May by members of various churches to help the needy throughout the world, regardless of religion or race, to improve their lives and tackle the causes of poverty and injustice. 12 May LAG B’OMER Jewish The Omer is a period of 49 days from Pesach to Shavuot. It is a time of sadness, relieved on the 33rd day, which recalls the end of a plague in Ro- man times. Many weddings take place, which are not permitted on the other days. 15 May LAILAT-UL-QADR / THE NIGHT OF POWER / HONOUR / DIGNITY Muslim (Shi‘a) commemorates the night in 610 CE when the prophet Muhammad (pbuh) received his first visit from the angel Jibril (Gabriel) and his revelation of the Qur’an. 19 May LAILAT-UL-QADR / THE NIGHT OF POWER / HONOUR / DIGNITY Muslim (Sunni) Qur’an states,‘Lailat-ul-Qadr is better than a thousand months’ Surah 97:1-5. 23 May DECLARATION OF THE BAB Baha’i The Bab heralded the arrival of Baha’ullah and was co-founder of the Baha’i faith. 23 May ZARATOSHT NO DISO Zoroastrian (Shenshai, Parsi) 26 December Zoroastrian (Iranian) Death anniversary of the Prophet Zarathushtra. 24 May EID-UL-FITR / FEAST OF FAST BREAKING (1st Shawwal) Muslim With grateful thanks to the Shap Working Party on World Religions in Education

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27 Westminster Interfaith MYTHS The Master gave his teaching in parables and stories, which his disciples listened to with pleasure — and occasional frustration, for they longed for something deeper. The Master was unmoved. To all their objections he would say, “You have yet to understand, my dears, that the shortest distance between a human being and Truth is a story.” Another time he said, “Do not despise the story. A lost gold coin is found by means of a penny candle; the deepest truth is found by means of a simple story.” From: ‘One Minute Wisdom’ by Anthony de Mello SJ. By kind permission of the publishers, Gujerat Sahitya Prakash Anand, India.

The Westminster Interfaith Newsletter is published five times a year. If you would like to receive the Printed Paper Newsletter by Post, we suggest a dona- tion of £15.00 per year in Great Britain (£25.00 abroad), to cover the cost of printing, postage and packing. Donations to support the email versions are always gratefully received. Please, either send your details separately or complete the Subscription Form on the inside back page, cut it out and send it with a cheque made payable to ‘Westminster Interfaith’ , to Jon Dal Din at the address below or transfer the amount direct to the bank:- From GB to HSBC Bank, WRCDT General Account; Number: 30853801; Sort Code: 40-05-20; From abroad: IBAN: GB82MIDL40052030853801 or BIC: MIDLGB2107J. Whether from home or from abroad, Reference it to ‘Interfaith Jon Dal Din’ so that it goes to the correct account and please, let me know when you have sent it. Many thanks. Jon

Published by Jon Dal Din for Westminster Interfaith, Vaughan House, 46 Francis Street SW1P 1QN

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