Nostra Aetate Celebrating 50 Years of Vatican II’S Declaration on the Church’S Relation with Non-Christian Religions

OUR RESPONSIBILITY TO ENGAGE September-October 2015 $1.00

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Nostra Aetate Celebrating 50 years of Vatican II’s Declaration on the Church’s Relation with Non-Christian Religions

September-October 2015/Scarboro Missions 1 ear friend of CONTENTS ScarboroD Missions... FEATURES Thank you for your faithful Nostra Aetate... Interreligious dialogue in the global village prayers and generosity to us. By Michael Attridge 4 We will continue to be good Nostra Aetate... A document that launched a movement of reconciliation stewards of all your gifts as we By Sr. Mary Boys, SNJM 6 put ourselves at the service of Nostra Aetate... Reflecting on the practical implications of inviting others. everyone to the table Compiled by Héctor Acero Ferrer 8 We welcome enquiries about Scarboro’s Nostra Aetate... Canada answers the call to engagement One-Year Mission program. By Murray Watson 10 Contact Carolyn Doyle Nostra Aetate... The story and its contemporary significance Phone: 416-261-7135, Ext. 280 By Gregory Baum 14 Toll-free: 1-800-260-4815 Email: [email protected] Nostra Aetate... The spirituality of interreligious dialogue www.scarboromissions.ca/one-year-mission- By Fr. Timothy Radcliffe, O.P. 16 program Nostra Aetate... Called to journey with indigenous peoples By Ron MacDonell, S.F.M. 18 Nostra Aetate... Implications for interreligious dialogue in Israel By Rabbi Dr. Ron Kronish 20 Nostra Aetate... Broadening the interfaith encounter through education By Ed Kessler 22 COLUMNS Editorial Volume 96, Number 3 By the editorial team 3 September-October 2015

Publisher: Scarboro Foreign Mission Society Editor/Designer: Kathy Gillis Website: www.scarboromissions.ca The Scarboro Foreign Mission Society (Charitable Reg. #11914 2164 RR0001) is a Roman Catholic missionary community involved in mission overseas and in Canada. Founded in Canada in 1918 by Fr. John Fraser, Scarboro’s initial purpose was to train and send missionary priests to China. Forced to leave China after the Second World War, Scarboro began working in the Caribbean, Asia, and Latin America. Scarboro Missions magazine publishes four editions each year, plus the calendar. The articles published represent the opinions of the authors and do not nec- essarily reflect the official position of the Society. The editorial team, L-R: Héctor Acero Ferrer and Sr. Lucy Thorson, Sister of Sion, Please address all inquiries to: Scarboro Missions, 2685 Kingston Road, Scarborough, ON, M1M 1M4. both Education and Liaison Development Officers with the Scarboro Missions Tel: 416-261-7135; Toll-free: 1-800-260-4815; Interfaith Department; and Kathy Gillis of Scarboro Missions magazine. Sr. Lucy Fax: 416-261-0820 and Héctor participated on the planning committee of The Global Village: Our Email: [email protected] (General) Responsibility to Engage conference of which Scarboro Missions is a sponsor. [email protected] (Magazine [email protected] (Subscriptions) Printed in Canada and mailed from Toronto East L.P.P., Scarborough, ON. Return postage guaranteed. ISSN 0700-6802

2 Scarboro Missions/September-October 2015 EDITORIAL

Nostra Aetate... The call to interfaith engagement

n the occasion of the 50th communities today. May it also serve the engagements that are taking place anniversary of the declaration as an opportunity to examine the past, throughout the world and in Canada. ONostra Aetate (In Our Time), present, and future of interreligious We are being called to broaden that Scarboro Missions magazine worked encounter in a world with a growing encounter with persons and commun- with an editorial team on this special need for peaceful coexistence. In order ities “in our time,” as we face the current edition that explores this groundbreak- to accomplish this goal, our authors and ongoing challenges of our society in ing interfaith document. This edition explore the importance of Nostra Aetate bringing about a just and peaceful world. constitutes one of Scarboro Mission’s in developing a new understanding of Our authors are conscious of the dif- contributions to The Global Village: interfaith and intercultural dialogue, ficulties surrounding the topic at hand. Our Responsibility to Engage confer- the significance of such dialogue in the Instead of giving definite answers to ence taking place this year on October broader engagement between commun- particular problems, they offer reflec- 8 at the University of St. Michael’s ities, and the pivotal role of interreli- tions that will trigger further dialogue College. Spearheaded by The Christian- gious encounter in a world suffering the and community engagement, as all of Jewish Dialogue of Toronto, this gather- consequences of fundamentalism and us attempt to respond to the question: ing is inspired by the universal call to fear of “the other.” “Where do we go in the next 50 years as engagement outlined by Nostra Aetate. The organizers of The Global Village: an interreligious and multicultural com- In order to better understand the Our Responsibility to Engage confer- munity?”∞ legacy of this interreligious achievement ence, and likewise the editorial team of of the Second Vatican Council, we have this magazine issue, highlight some of compiled a series of SIDIC ROME articles from accom- plished international figures in the field of dialogue. By examin- ing the document from their social context, each writer helps us integrate the teachings of Nostra Aetate in our personal, spiritual, and social lives. As Pope Francis reminds us, “either we stand together with the culture of dialogue and encounter (in today’s world), or we all lose.” We hope that this Sisters of Sion Marie Laurice (left) and Marie Felix with Cardinal Augustin Bea, SJ, president of the issue will help to sup- Secretariat for Promoting Christian Unity, one of the preparatory commissions of Vatican II. The port and further the Secretariat prepared and presented three Council documents—on ecumenism, on non-Christian reli- work and commitment gions (Nostra Aetate), and on religious liberty. Cardinal Bea said that the Sisters of Sion had a particular vocation that gave them a “special right” to speak of the Church’s spiritual relationship with the to dialogue that is tak- Jewish People. Because they were ahead of their time in terms of Catholic-Jewish dialogue, the Sisters ing place within our influenced the thinking of church leaders within the Second Vatican Council and helped give birth to Nostra Aetate. September-October 2015/Scarboro Missions 3 Nostra Aetate... Interreligious dialogue in the global village

By Michael Attridge

he Second Vatican Council (1962- “Since (Vatican II), little emphasis has been given on the 65) was called at a unique time in Tmodern history. Little more than dialogue of the world’s religions within the modern, a century and a half had passed since the even post-modern, global context. I am speaking here French Revolution, which resulted in the about the role of religion within the social, economic, separation of church and state, a reality that had a profound impact on the and political spheres of the 21st century.” age that followed. The 20th century saw enormous progress through scientific Florence in the 15th century had con- the council. St. Michael’s itself was host and technological advancement, such as demned other religions, specifically to such an event in 2005. It is time now, modern transportation and communi- the Jews. Five hundred years later, though, to look both at the present and cation. It also saw political change and the church took an entirely different towards the future. deep devastation—two world wars, the approach. It sought to embrace all that The positive relationship of the emergence of communism, the horrors was true and holy in other religions church to other world religions was a of the Shoah, nuclear weaponry and the and called on Catholics to promote breakthrough at the council. It permit- bombings of Hiroshima and Nagasaki, that which is good in them. With the ted the possibility of the Catholic Church and decolonization that now exposed Jews, the council affirmed that God to speak meaningfully as Christian smaller independent countries to the remains faithful to God’s covenant with dialogue partners to the other world exploitation of larger ones. the chosen people. In other words, at religions—to recognize the shared and Most of these events were part of the Vatican II the church invoked what common values of Christians with other lived experience of those who attended might be called broader or more univer- faith traditions. Since then, though, little Vatican II. Indeed, the opening words sal values (such as goodness, truth, holi- emphasis has been given on the dia- of the council’s Pastoral Constitution ness) to view its relationships with other logue of the world’s religions within the on the Church in the Modern World religions. In the past 50 years, this has modern, even post-modern, global con- (Gaudium et Spes), “The joys and hopes, allowed for a deep and fruitful dialogue text. I am speaking here about the role the griefs and anxieties…”, were espe- between the Catholic Church and the of religion within the social, economic, cially meaningful to the Fathers of the major religions of the world. and political spheres of the 21st century. council in the 1960s. It was a time of These broader contextual considerations great change—social, political, economic, Looking to the present and to were active and present in the 1960s and cultural—and the bishops sought to the future during the council, but they formed the respond and update the church’s teach- On October 8, 2015, the University of background for interreligious discus- ings in light of these modern times. St. Michael’s College will host a day-long sions. Today, it is time to foreground Against this backdrop, the council conference organized by the Jewish- these considerations, to bring them to promulgated the declaration on the Christian Dialogue of Toronto. The the table as active voices in the larger church’s relations to other world reli- conference will celebrate the 50th anni- discussion. It is time to step outside of gions (Nostra Aetate). Although the versary of the remarkable achievement an exclusively religious sphere and ask shortest document of Vatican II and of Nostra Aetate. But unlike many other such questions as: having the status of a declaration rather 50th anniversary celebrations of Vatican than a constitution or decree, Nostra hat is the value of Christianity II, it will move beyond a retrospective W Aetate has been one of the most stud- in a world where, for many, the gaze. In the past 50 years, most events ied texts of the council in the past 50 Christian Church, and indeed religion have looked back at achievements in years. It marks a significant reform in more broadly, is only one cultural interreligious relations since the close of the church’s teaching. The Council of option among countless others? 4 Scarboro Missions/September-October 2015 Kiply Yaworski Many perspectives on world peace, terror- ism, and religious traditions were shared during an event hosted in Saskatoon by the Islamic Association of Saskatchewan. A diverse panel of speakers addressed the topic from their religious tradition or area of academic expertise. Photo courtesy of the Catholic Diocese of Saskatoon.

What does a religious worldview have to offer current debates surrounding the global environmental crisis? What can religion say meaningfully and convincingly to contemporary political issues to promote the common good and the flourishing of human society today?

And vice versa: What do culture, politics, and modern society have to offer con- structively to the world’s religions? Where are the points of communication? What does the space for meaningful dialogue look like and how do we create it?

All of these are big questions with far- reaching consequences. Clearly, not all of them will be raised in the up-coming conference. However, the event will be an opportunity to think about and discuss these larger issues. It is my hope and expectation that this conference will spark insights and inspire further con- versations.∞

Dr. Michael Attridge is Associate Professor at the Faculty of Theology, Conference hosted by the University of St. Michael’s College (University of Toronto) on October 8, 2015, and organized by the Jewish-Christian Dialogue of Toronto to cele- University of St. Michael’s College, brate the 50th anniversary of the remarkable achievement of Nostra Aetate. Many of Toronto. the speakers have contributed to this special edition of Scarboro Missions magazine. September-October 2015/Scarboro Missions 5 Nostra Aetate... A document that launched a movement of reconciliation

By Sr. Mary Boys, SNJM

early 3,500 bishops and heads church in order to engage in the process o those prophets of doom, Nostra of men’s religious orders met of aggiornamento; that is, to update TAetate offered a counterpoint. This Nin four sessions between 1962 the church. In his opening speech to the declaration marked the first time in the and 1965 to discuss the nature and council on October 11, 1962, he set a new history of the Catholic Church that an mission of the Catholic Church at the tone: ecumenical council spoke positively of Second Vatican Council. Ultimately, the In the daily exercise of our pas- other religions. From an educational council’s participants issued 16 docu- toral office, we sometimes have to and sociological perspective, the council ments that signaled significant changes listen, much to our regret, to voices launched a massive and complex re-edu- in the church. The briefest, but arguably of persons who, though burning with cational project. In theological terminol- one of the most consequential docu- zeal…can see nothing but prevari- ogy, the council involved a demanding ments, is Nostra Aetate (In our Time), cation and ruin. They say that our process of conversion to the “providen- issued on October 28, 1965; its full era, in comparison with past eras, tial mystery of otherness” for the life title, Declaration on the Relation of the is getting worse, and they behave of the church, and as a call to extend Church to Non-Christian Religions. To as though they had learned nothing and deepen that conversion. (Michael highlight its importance as we approach from history, which is, none the less, Barnes, Theology and the Dialogue the 50th anniversary of its promulga- the teacher of life… of Religions, Cambridge Studies in tion, it is necessary to say a word about We feel we must disagree with Christian Doctrine, 2002.) the drama of the world’s largest and those prophets of gloom, who are longstanding institution wrestling with always forecasting disaster, as though Five sections its identity and mission in the modern the end of the world were at hand. Nostra Aetate has five sections. world. (Even at the distance of 50 years, In the present order of things, The initial sections speak more gener- the council’s significance is debated. See, Divine Providence is leading us to ally of the world’s people as looking for for example, Massimo Faggioli’s Vatican a new order of human relations an “answer to the unsolved riddles of II: The Battle for Meaning, 2012). which, by [humanity’s] own efforts human existence.” While the Catholic Of course, only a brief aspect of this and even beyond their very expecta- tradition differs in many particular- story can be told here: Why the council tions, are directed toward the fulfill- ities, these religions “nevertheless often was convened and in what way it dif- ment of God’s superior and inscrut- reflect a ray of that truth that enlightens fered from its predecessors. Pope John able designs…And everything, even all men [and women].” Thus, the council XXIII, just three months into his papacy, human differences, leads to the encouraged “discussion and collabora- announced in January 1959 his inten- greater good of the Church. tion with followers of other religions.” tion to call a council for the universal (Vatican Council II: The Conciliar and Post Conciliar Documents, Volume 1, 1984, Fr. Austin Flannery, OP, transla- tion.) Sections two and three discuss “Nostra Aetate launched a movement of reconciliation that Hinduism and Buddhism, and section four the church’s relationship with is fundamental to the church’s moral integrity, a catalyst for Judaism. It is this fourth section that other Christian traditions vis-à-vis the Jewish people, and a marks the most radical departure from sign of hope to a world in which peace is so elusive.” previous church teaching. A conclud- ing paragraph says: “any discrimination against men [and women] or harassment

6 Scarboro Missions/September-October 2015 L’Osservatore Romano L’Osservatore In 1986, Pope John Paul II invited leaders of the world’s religions to Assisi, Italy, to pray and fast for world peace. In so doing, he became the first prominent religious leader in history to convene such a gathering. of them because of their race, color, con- I think even those who drafted of his encyclical Laudato si’ (Praise be dition of life, or religion” is “foreign to Nostra Aetate over the course of 1962 to you), so too did Vatican II serve as the mind of Christ.” to 1965 could not have imagined a con- a clarion call to a more just relation- The radical nature of the fourth sec- ference in Rome 10 years ago celebrat- ship with the Jewish people—and with tion becomes clear only against the ing the document’s 40th anniversary. peoples of all religious traditions.∞ backdrop of centuries of church teaching Hosted by the Pontifical Gregorian and preaching that distorted Judaism, University, the participants included Dr. Mary Boys is a Sister of the disparaged Jews as “Christ killers,” and Buddhist scholars from Sri Lanka, Holy Names of Jesus and Mary. She contributed to the rise of antisemit- Japan, and Turkey; Hindu scholars from is the Dean of Academic Affairs and ism. At the theological heart of this sec- India and the United States; Muslim the Skinner and McAlpin professor of tion is the council’s assertion that Jews, scholars from Egypt, Lebanon, Malaysia, practical theology at Union Theological whether of the time of Jesus or in any and Scotland; and Jewish and Christian Seminary in New York. She is a prolific era, should not be blamed for Christ’s (including Orthodox and Protestant) author and popular speaker in the field death. (See my Redeeming our Sacred scholars from Europe, Israel, and North of Jewish-Christian dialogue. Story: The Death of Jesus and Relations America. The presence of scholars, between Jews and Christians, 2013). women as well as men, from diverse reli- It is helpful to think of Nostra Aetate gious traditions, engaging one another as less a document than the initiation of with respect, seriousness, and sensitivity a process. It provided a foundational, if was a true moment of interreligious hos- flawed, text that subsequent statements pitality. Similar conferences will happen refined, nuanced, and developed. More in many places in the world during this importantly, the process of formulat- 50th anniversary year. ing and promulgating Nostra Aetate Since Nostra Aetate and its succes- launched a movement of reconcilia- sor documents, no Catholic can claim tion that is fundamental to the church’s that antisemitism or disparagement of moral integrity, a catalyst for other Judaism is compatible with fidelity to Christian traditions vis-à-vis the Jewish Catholicism. And just as Pope Francis people, and a sign of hope to a world in has put environmental justice on the which peace is so elusive. world’s agenda with the recent release

September-October 2015/Scarboro Missions 7 Nostra Aetate... Reflecting on the practical implications of inviting everyone to the table

Compiled by Héctor Acero Ferrer

Héctor Acero Ferrer is an Education and Liaison Development The panel explores how civil society and academia can influence Officer with the Scarboro Missions Interfaith Department and was the political process so that elected officials are motivated to take on the planning committee of The Global Village: Our Responsibility action on pressing social issues. As such, the moderator and panel- to Engage conference of which Scarboro Missions is a sponsor. ists address the central question: What does it take to put inequality (with a focus on housing and homelessness) on the political he planning team of The Global Village: Responsibility to agenda? Engage entrusted youth with the portion of the conference dedicated to the future of engagement in society. The four Jennifer Kolz, Environment: breakout sessions are to be led by University of Toronto graduate students Ayesha Valliani, Emily Macrae, Jennifer Kolz, Sustainability has become a co-opted Tand Paul Weitzmann. Collaborating with experts from various disci- word and rhetorical tool in the debate on plines, they have designed these sessions to inspire the audience the environment. All sides seem to have to stretch their imagination and think of new ways to address some their own definition and there is little, if any, of the most pressing questions of our times. crossover. This breakout session attempts Without losing sight of the universal call to engagement con- to remove some layers of ambivalence on tained in the declaration Nostra Aetate, Ayesha, Emily, Jennifer, and the matters of sustainability while focusing Paul decided to explore the applications of the theory of engage- on the specific Canadian example of the ment in concrete societal situations. Each session is an opportunity deforestation and conservation of the boreal forest. It will also to delve into a current issue in the Canadian context, creating a aim to instill an understanding that cooperation amid all stakehold- safe space for opposing voices to participate. ers (developers, environmentalists, the government, First Nations, The content selected by the students extends from the informa- religious and spiritual groups, Canadians, and others) is required in tion economy to the boreal forest, including some reflections on order that we live now without jeopardizing the potential for future cultural allegiances and inequality. Speakers include entrepre- people to meet their needs. neurs, scholars, policy makers, and activists. The emphasis has been placed on the practical significance of engaging all voices in Ayesha Valliani, Culture: society, a practice embodied so well by organizations dedicated In a time where people have multiple to interfaith dialogue. In fact, one of the most significant outcomes allegiances—to more than one country, of this planning process has been our discovery of the practical to a religious community, to various social consequences of truly welcoming all voices to the table, something groups—how do we ensure a shared sense exquisitely outlined by the council fathers in the short but prolific of belonging to an adopted homeland? This document Nostra Aetate. panel, titled Belief and Belonging: How In the following short descriptions the students highlight the do we cultivate citizenship in an age of most significant aspects of their sessions, their key questions, and uncertainty? brings together scholars and some of the voices present in the discussion. practitioners to share their perspectives on citizenship, the state, and belonging in a time of increasing cultural complexity. Each Emily Macrae, Politics: individual takes a different approach to the question of how best to nurture a sense of belonging in uncertain times. This session is a Rising Inequality and Voter Apathy: moderated conversation between four specialists about the multi- What does it take to put housing and plicity of ways in which the law either supports or hinders the ways homelessness on the political agenda? in which individuals are able to manifest various aspects of their This breakout session brings together identities. community activists, policy leaders and scholars to discuss how the Canadian political system can address rising inequality both within and between urban areas. 8 Scarboro Missions/September-October 2015 An interview with Rabbi Erwin Schild

orn in Cologne, Germany, Rabbi Schild was a survivor of Dachau at 18B and eventually interned in Canada. In 1947 he became the Rabbi of Adath Israel Congregation in Toronto where he remains Rabbi Emeritus since his retirement in 1989. He is an author, an interfaith pioneer, a member of the Order of Canada, and was awarded Germany’s Order of Merit.

Scarboro Missions: What motivates you to be a builder of bridges and a person of hope and peace? Rabbi Schild: There is a certain unity of humankind. We are not to be divided by antagonisms, by hatred, by misunderstand- ing, by lack of communication. That is why I believe in interfaith relations and have a positive attitude, even if in the past we were not successful, we still have some successes to report and to record, and we want to add to those. And that’s why, in my own personal life, I have included participation in interfaith relations. Yad Vashem Holocaust Memorial Museum in Jerusalem. Credit: Héctor Acero Ferrer. What does Nostra Aetate say to you and how have you seen its impact in terms of interfaith relations? Rabbi Schild: Being a rabbi and being involved in interfaith relations, it is very important to me that Nostra Aetate opens the road for conditions of equality, of recognizing each other’s validity, and so on. Until Nostra Aetate came about, there was Paul Weitzmann, Economics: always a certain caveat on the part of Christian attempts to The impact of new digital technolo- establish friendly relationship. They wanted friendly relation- gies on economic security has recently ships despite the gulf that separates us religiously. And now I become a popular topic, as new creative think Nostra Aetate shows us the way of being truly partners in digital technologies are created at a God’s enterprise. rate never seen before. These creative transformations have given people the What did you mean when you described Nostra Aetate as a opportunity to benefit from accessing digital revolution? resources and services from around the Rabbi Schild: I meant that, for the first time, the official version world; however, many Information Technology economists have of attitude between Christians and Jews does not have conver- begun to worry that these digital transformations mark the begin- sion as its main objective. So that we can live together and work ning of a restructuring of the economy, as digital and computing together and think together without the mental reservations that advances do to knowledge work what the steam engine did for Christians had and, to a certain extent also, that the Jews had. muscle power. Academics and business consultants have begun to So it opened the door. In view of our history together, this is a warn people that the changes brought about by these digital trans- revolution that came very suddenly. And it happened historically formations mark a significant economic shift that will likely impact so close after the Holocaust; from the lowest moment, coming the health of the economy as economic opportunities are reduced suddenly to a summit and it was a tremendous experience. for large swathes of people, increasing already fragile rates of economic insecurity seen around the world. In this breakout session we will explore both of the perspectives framing this debate.∞ Continued on page 15...

September-October 2015/Scarboro Missions 9 Nostra Aetate... Canada answers the call to engagement

By Murray Watson

anada today is a country of the importance of getting to know our and Muslims (since 1984), and Catholics greater cultural and religious religious neighbours, and of working and Hindus (since 2012). The Canadian Cvariety than at any period in its together against violence and stereo- Interfaith Conversation has, since 2009, nearly 150-year history. That variety types of “the Other.” been gathering a broad spectrum of also means that Canada is a unique Today many local churches, mosques, Canadian religious leaders, whose “faith experiment in the ways in which vary- synagogues, temples, and other places of communities believe, in the Name of ing faith traditions can live and work worship have strong bonds of friendship the Divine Imperative, that all children, together. In the 50 years since Nostra and cooperation, offering joint educa- women, and men should have the food Aetate was published, Canada has tional sessions, supporting food banks that they need, housing, education, become a leader in interfaith action and soup kitchens, advocating for the treatment for health issues, clean water, and dialogue in ways that continue to homeless, running youth programs, and and a future with a sustainable environ- blossom and bear fruit today, locally, promoting innovative environmental ment.” nationally, and internationally. initiatives. In some communities, differ- Many of Canada’s largest cities have Much of the earliest interreligious ent faith groups even find creative ways been home to longstanding and creative activity took place at the local level, to gather in prayer and reflection for interfaith partnerships. Montreal has where leaders of various religions came special occasions such as Thanksgiving long been a vibrant centre for interfaith together in friendship in the 1960s to and Remembrance Day. and intercultural engagement; informal talk to each other and to work together On a national level, the Canadian dialogues in the 1960s led to the cre- on issues of common concern, including Christian-Jewish Consultation (CCJC)— ation of the Christian-Jewish Dialogue reducing poverty and addressing issues Canada’s oldest national dialogue—was of Montreal in 1971. The Montreal of racism and discrimination. The tragic established in 1977, and today there are Dialogue Group (now more than 10 events of 9/11 brought home to everyone national dialogues between Christians years old) brings together a cross section

HALIFAX Photos by Chaminda Gamage Above left: Trisha Gore, a Saulteaux from the Yellow Quill First Nation (Sask). Right (L-R): Rev. Sirinanda (Buddhist monk), Kim MacAulay, Tom Downey, and Indra Weerasinghe. During the first week of February, the United Nations focuses on World Interfaith Harmony Week, recognizing the imperative need for dialogue among diverse faiths, religions and all people of good will to enhance mutual understanding, harmony, and cooperation. Interfaith Harmony Halifax offers celebration, education and hosted events, such as “Sacred Spaces: Meeting our Neighbours”. This is a series of events in Halifax places of worship, prayer, and practice including Baha’i, Brahma Kumaris, Buddhist, Christian, Hindu, Jewish, Mi’kmaw, Muslim, Pagan, and Sikh communities. At Mount Saint Vincent University, the interfaith program celebrates understanding, harmony, and compassion among all through song, music, prayers, meditation, dance, and displays by people of diverse faiths. 10 Scarboro Missions/September-October 2015 MONTREAL

of the city’s religious communities to work together on key areas of social justice. Since 1976, the Christian- David Brule Jewish Dialogue More than 170 volunteers from various faith traditions gathered in Hochelaga- of Toronto (CJDT), a consortium sup- Maisonneuve, Montreal, for the fifth annual interfaith Eco-Action Day. Above: Organizing committee and special guests: Lindsay Luc (The Church of Jesus ported by major faith communities, has Christ of Latter-day Saints), Richard Celzi (city councillor), Diane Rollert been sponsoring lectures, conferences, (co-president of Christian-Jewish Dialogue of Montreal/CJDM), Laura Gallo and festive meals, highlighting what (Concordia University Multi-faith Chaplaincy), Dr. Catherine Jarvis, Carole Poirier (MNA Hochelaga) and Dr. Victor Goldbloom (co-president of CJDM). these two faiths share in common and where they differ, and how they can join hands in areas of education and human TORONTO rights promotion. The University of Western Ontario (in London) is home to two affiliated centres for Jewish- Christian-Muslim dialogue.

Western Canada The diversity of Western Canada, with its numerous immigrant popula- tions, has provided fertile ground for interfaith endeavours. The Manitoba Multifaith Council centred in Winnipeg brings together a dozen of that province’s spiritual paths to educate the public about their beliefs and practi- ces and to promote collaborative work for the sake of the common good. Both Saskatoon and Regina have multifaith organizations, and their provincial organization (Multi-Faith Saskatchewan) recently published an overview of the history of those religious

Above left: Jennifer Galley chats with Sr. Lucy Thorson at the Engaging the World Series at the Multi-Faith Centre, University of Toronto. The Centre regularly hosts educational and cultural events uniting a cross section of traditions, including a weekly study of Abrahamic sacred texts, a lecture series, and environmental projects.

Left: Fr. Dave Warren participates in a multifaith sharing organized for high school students by the Scarboro Missions Department of Interfaith Dialogue. September-October 2015/Scarboro Missions 11 Reforest London

groups in their province. This past sum- mer, Regina played host to the North LONDON American Interfaith Network (NAIN)’s annual conference. Edmonton and Calgary also boast of vibrant interreligious scenes, including organized visits to local places of worship, and Lunch and Learn talks on a wide range of faith-related topics. However, big cities certainly don’t have a monopoly on interfaith leadership. It is often in smaller rural areas that communities come together regularly as friends and neighbours to support one another, to address local needs, and to explore each other’s religious beliefs.

Photo courtesy of Jane Antoniak, Communications and Media Relations, Kings College University Photo courtesy of Jane In all of our communities today, Christian, Jewish, and Muslim children come together at King’s University College there is tremendous curiosity about (University of Western Ontario) in London for the third annual five-day interfaith our neighbours and fortunately, there peace camp. August 2015. are individuals, groups, and organiza- Top photo: Every year, more than 100 volunteers representing 12 London faith groups gather to naturalize the McCormick Park area by planting native trees and shrubs. tions who are building bridges, bring- The Interfaith Tree Planting is organized by the faith groups and coordinated by ing people together, and helping us to ReForest London. SASKATOON

Lori Petruskevich Kiply Yaworski Bishop Donald Bolen and Lama Losang Samten, a Elders Walter and Maria (hidden) Linklater lead a round dance to Tibetan Buddhist teacher and former attendant to the end a Festival of Faith, followed by leaders of the multifaith event Dalai Lama, at the Diocese of Saskatoon’s Conversation held in October 2011 to mark the 25th anniversary of the first World on Compassion: A Buddhist-Catholic Dialogue, an Day of Prayer for Peace in 1986 when Pope John Paul II gathered 160 evening of conversation and meditation on compassion. religious leaders in Assisi to pray and fast for peace. 12 Scarboro Missions/September-October 2015 EDMONTON Above left: For the past four years, local interfaith leaders have partnered with Habitat for Humanity-Edmonton to organize an annual interfaith housing build. Some 375 volunteers from 15 faith communities participated this year. Top right: Four years ago, 23 leaders of faith and spiritual communities pledged their public support for the City of Edmonton’s 10-year plan to end homelessness. On November 10, 2014, a celebration was held at Edmonton City Hall to celebrate the interfaith partnership that has come to be known as the Capital Region Interfaith Housing Initiative. Angela Robichaud, HFH-Edmonton understand each other. Fifty years on, Right: At City Hall in 2013, in celebra- Nostra Aetate’s principles and vision are tion of Edmonton’s cenntenial, a First thriving in Canada, and Canada remains Nations religious leader welcomed all faith traditions to their land and said a a global leader in putting its message prayer. This was followed by a mark- into practice in ways that other coun- ing of the arrival of 13 other faiths. tries look to as an example of what is One by one, faith leaders ascended the possible—and a sign of hope in an often stairs as the year of their arrival and history of their faith was read to their sadly fractured world.∞ call to prayer or to music representing their tradition. The interfaith celebra- Dr. Murray Watson is a Catholic tion was initiated by Alberta Order theologian, biblical scholar and inter- of Excellence recipient Sr. Rosaleen Zdunich and acknowledges the rich faith activist who spends each year liv- diversity of the Edmonton community. ing and teaching in Jerusalem.

SURREY BC Photos courtesy of David Dalley the Surrey Interfaith Council

Above left: The Surrey Interfaith Contemplative Group creates an environment where persons of various religious, spiritual, and philosophical backgrounds can gather for shared contemplative practice and community building. Many traditions emphasize contemplative practice as a pathway to awareness, compassion, and oneness. Above right: World Interfaith Harmony Week (UN) events. Surrey is a leader in interfaith activity and a model for communities that wish to build deeper trust and understanding. September-October 2015/Scarboro Missions 13 Nostra Aetate... The story and its contemporary significance

By Gregory Baum

When John XXIII convened Vatican II, he appointed theo- without exception, the Jewish scholar believed that the church logian Gregory Baum as a peritus (Latin for expert) to the was able to correct its teaching and learn to respect the Jews Secretariat for Christian Unity, the commission that would and their religion. With a few Christian and Jewish friends, draft three council statements: on the Church’s relation to Jules Isaac founded the association Amitié Judéo-chrétienne Judaism and the world religions, on religious liberty, and on de France (Jewish-Christian Friendship of France) to pro- the ecumenical movement. Because of Professor Baum’s par- mote friendship and mutual understanding between Jews and ticipation in the council, we invited him to contribute to this Christians. special issue. 2. Seelisberg, 1947 udith Cohen Lechter, an opera singer and composer At a conference in Seelisberg, Switzerland, in 1947, a group in Montreal, a spiritual Jewish woman, has created of Christians and Jews, Jules Isaac among them, set them- Ja grand oratorio to celebrate the 50th anniversary of selves a twofold task: first, to examine the New Testament Nostra Aetate. She is grateful for the turning of the Catholic passages that Christian preachers had used to spread con- Church to the appreciation of Judaism and the respect for the tempt for the Jews; and second, to propose a better reading of world religions. Her oratorio will be performed at the Vatican these New Testament passages, free of anti-Jewish bias. The during a conference commemorating Nostra Aetate at the Seelisberg Conference formulated its proposals in ten points. end of October 2015. Her composition, involving solo voices These points recalled that Jesus, Mary, and the early dis- and two large choirs, consists of several distinct musical ciples were all Jews; that the small Jewish crowd that shouted pieces. It is her wish that in the pause between these pieces, “Crucify him” did not represent the entire Jewish people; that texts will be recited that tell the story of Nostra Aetate and Jesus had forgiven his persecutors, recognizing that they did explain its contemporary significance. Since I was a peritus at not know what they were doing; and above all that the funda- Vatican II’s Secretariat of Christian Unity and participated in mental command of the Gospel was the love of God and neigh- the composition of the statement on Judaism and the Jews, bour, a love that excluded no one. The ten points of Seelisberg Ms. Lechter has asked me to write these texts. This article later prepared the teaching on Jews and Judaism of Vatican summarizes the four texts I intend to write for the oratorio. Council II in chapter four of Nostra Aetate.

1. After the Holocaust 3. Jules Isaac and Pope John XXIII After the Holocaust, a few Christians asked themselves In 1960, Jules Isaac, an old man at this time, had an inter- with anguish whether the preaching of the Gospel had spread view with Pope John XXIII. The Pope had just convoked the contempt for the Jews and thus fostered an antisemitic cul- Second Vatican Council. He now assured his Jewish visitor ture. Of great help was Jules Isaac’s book, Jésus et Israël, that the council would do something to foster friendship published after the war. Jules Isaac was a French historian, between Catholics and Jews. Soon after Jules Isaac’s visit, a secular Jewish scholar whose wife and daughter had been the Pope asked the Secretariat of Christian Unity to prepare a sent to the death camps. Living in hiding in France, Jules statement for the council to renew the church’s relationship to Isaac asked himself where the hatred of the Jews came from. the Jews. After a long discussion at the council, this statement Contempt for Jews is much older than the modern racial anti- became chapter four of the declaration, Nostra Aetate. The semitism. His study of the New Testament and early Christian statement recognizes the close bond between Christians and preaching showed that the refusal of the Jewish people to Jews: we worship the same God, we share the same Sacred believe in Jesus prompted the young church to accuse the Scriptures, and we have received the same ethical impera- Jews of blindness and infidelity and announce their exclu- tive to love God and our neighbour. Even though the Jews sion from salvation. An anti-Jewish rhetoric accompanied the on the whole do not believe that Jesus is the promised mes- preaching of the Gospel throughout the centuries. siah, the statement insists that they are not rejected by God. Remarkable is that Jules Isaac did not become hostile to Citing a verse from St. Paul’s letter to the Romans, the state- the church. Because Jesus had preached love of neighbour ment declares that the Jews remain God’s chosen people and 14 Scarboro Missions/September-October 2015 “The statement recognizes the close bond Interview with Rabbi Erwin Schild ...Continued from page 9 between Christians and Jews: we worship the same God, we share the same Sacred Scriptures, and we have received the You say that Nostra Aetate was important because same ethical imperative to love God conversion was not its main objective? and our neighbour.” Rabbi Schild: I think that’s only one aspect of it. The theological underpinning—that is the important thing; the pope was able to declare of Judaism that the Jews are the older brothers that God’s grace continues to accompany them. The church, and sisters (of the Christians). That is very important to me. the statement says, deplores the persecution of the Jews, past Theologically, Jews can feel comfortable in proximity to and present; it now calls upon Catholics to seek dialogue, the Christian community. Some of the attitudes of the past cooperation, and friendship with Jews. This call implies that have been revoked or declared to be invalid: that Judaism is the church no longer intends to convert Jews to the Christian not a valid religion; that we are in a certain way infidels. That faith: Jews are offered salvation by God addressing them in stain has been removed. The only thing missing, and what their synagogues. many Jews feel, is that while there is now a better understanding between Christians and Jews on a theological level, this 4. Asian and African bishops hasn’t yet percolated down to the pews and the majority of the When the statement on the Jews was debated in the coun- Christian population is not aware of these tremendous changes. cil, several Asian and African bishops said that there were What is the importance of Nostra Aetate for the Jewish hardly any Jews in their country; if the council says something community? positive about Judaism, they argued, it should also say something positive about the other religious traditions. While this Rabbi Schild: The average member of the Jewish community had not been intended, the secretariat accepted the bishops’ is not too interested in the theological relationship. Christian- proposal, appointed priest scholars familiar with these reli- Jewish relations are social, ethical, and economic. And we don’t gions and with their help, produced the Declaration on the want to be discriminated against on the basis of our religious Church’s Relationship to Non-Christian Religions, named faith. So naturally anything that helps to relieve this antagonism Nostra Aetate, the first two words of the text. Specific mention would be welcomed. What Jews suffered in the past was not is made of Hinduism, Buddhism, and Islam, yet references only religious anti-Semitism, but also social and economic anti- Semitism. are made to all religious traditions. Despite the great differences between these religions, Nostra Aetate declares that the Is the church’s changed understanding of Judaism church shares with them many truths and values. It even adds reaching the Jewish people on a wider level? that these holy religious traditions “often reflect a ray of that Truth, which enlightens all human beings,” a clear reference Rabbi Schild: Not sufficiently and not effectively. It’s very high to John’s Gospel, chapter 1, verse 9, which says that God’s on my agenda and for those engaged in religious and theo- Word incarnate in Jesus is “the light that enlightens everyone logical matters, but it hasn’t reached the masses. If the Catholic coming into this world.” Nostra Aetate draws here upon an Church would be more energetic in the promulgation of the ancient patristic teaching, retrieved in our day by Karl Rahner changes that have occurred, this understanding would spill over into the Jewish community. and other theologians, that God’s Word, incarnate in Jesus and proclaimed by the church, resounds through the whole What could the Catholic Church do to help that along? of history and is echoed in the religions and the wisdom traditions of the world. Rabbi Schild: Dialogue is important. Christians have to take We no longer look upon the plurality of religions as fault the initiative as far as dialogue is concerned. In Jewish history, lines of history to be overcome by the victory of the all-embra- dialogue between Judaism and Christianity was not really a cing Catholic Church. We now accept religious pluralism as dialogue. It was a one-sided attempt to improve our understand- the work of God’s providence and are grateful for it.∞ ing and to see the light. And that is no longer the case. The 50th anniversary of Nostra Aetate could be an ideal time to start a new initiative. Let’s make the declaration real. Let’s make it well Gregory Baum, Catholic theologian and author, is known. Maybe together we can achieve a better relationship, a Professor Emeritus at McGill University’s Faculty of more meaningful relationship.∞ Religious Studies. He is the founder and long-time editor (1962-2004) of The Ecumenist, a journal of theology, culture and society.

September-October 2015/Scarboro Missions 15 Nostra Aetate... The spirituality of interreligious dialogue

By Fr. Timothy Radcliffe, O.P.

nterreligious dialogue can take “Our conversation with God and each other is a participation many forms, from experts discuss- Iing complex theological concepts to in the eternal, loving, and equal conversation that is a couple of friends sharing their beliefs the very life of the Trinity. So the spirituality of interreligious over a cup of coffee. All are necessary if dialogue is the art of making conversation.” we are to build trust and understanding between people of different faiths. At the heart of all dialogue is the art of conversation. Christianity from Nigeria to Mindanao thing to receive. It is animated by our Some fear that conversation may take is suffering persecution; in the Middle differences. If we only talk about what the place of proclamation. Instead of East, Sunni and Shia Muslims are con- we have in common, then the dialogue preaching our faith in its unique beauty fronting each other; Hindu and Buddhist will swiftly become dull and lifeless. and truth, we shall water down our con- fundamentalism are on the rise in India Christianity is not a vague spiritual- victions and settle on the lowest com- and Myanmar. Conversation will only be ity; it is a teaching. We have doctrines mon denominator. But there is no con- possible at all if we understand the roots that are challenging, hard to grasp but tradiction between dialogue and preach- of this violence. immensely exciting, like the divinity of ing. At the core of our faith is conversa- The globalization of Western culture Christ, the Trinity, and the resurrection tion, between God and humanity and is experienced by many people as both from the dead. How can I bring these to between us. In Ecclesiam Suam, Pope seductive and destructive. Old wisdoms the conversation so that the other person Paul VI wrote: “That fatherly, sacred and customs are eroded. Consumerism may glimpse how they are “good news” dialogue between God and man, broken consumes local cultures, and the golden (gospel), and liberating for the heart and off at the time of Adam’s unhappy fall, M of McDonald’s appears everywhere. mind? How can we share, for example, has since, in the course of history, been Money freely circulates, seeking a the joy of faith in the Trinity? This is restored. Indeed, the whole history of speedy profit and moving on when hard because our society has a doc- man’s salvation is one long, varied dia- more is to be made elsewhere. Charles trinaire suspicion of doctrine, wrongly logue, which marvellously begins with Taylor, the Canadian philosopher, has believing that it suppresses thought. God and which He prolongs with people written of the “politics of recognition.” A conversation will only take off if I in so many different ways.” Most wars and civil disturbances spring am also open to receive the gifts of the The only way that our faith can be from the demand to be acknowledged. other. Bishop Pierre Claverie, who was proclaimed is through courteous, atten- To feel that one is invisible or despised murdered in Algeria in 1996, wrote: “I tive conversation. Jesus was a man of is experienced as a violation. The world not only accept that the Other is Other, conversation from his chatting with is seething with religious violence not a distinct subject with freedom of con- the Samaritan woman at the well until because religion is inherently violent but science, but I accept that he or she may his dialogue with his disciples after the because for many believers, this is their possess a part of the truth that I do not resurrection. Our conversation with God response to a global economic system have, and without which my own search and each other is a participation in the that is experienced as predatory and for the truth cannot be fully realised.” eternal, loving, and equal conversation destructive. Before any conversation can This does not mean that I accept the that is the very life of the Trinity. So the begin, one needs to open oneself to the doctrines of another faith and end up spirituality of interreligious dialogue is pain and dismay of the other and feel it with a mixed bag of teachings, a bit of the art of making conversation. as one’s own. Islam here mixed with some Judaism Today the world is ablaze with There will only be good conversation and Christianity. The faith of another conflicts between religious people. if one has something to give and some- can open me to a deeper understand- 16 Scarboro Missions/September-October 2015 Archbishop of Canterbury underscores the challenge: “My history, my identity, is bound up with yours. I can’t be me if you’re not you. My security, my well- being, is bound up with yours. I can’t be secure without your security. And somewhere in the depths behind this, of course lies that most fundamental of all Christian theological insights, the insight grounded in the life of the Body of Christ. Every member’s suffering is everyone’s issue. Anyone’s failure is everyone’s failure. Anyone’s well-being is everyone’s well-being.”∞

Dominican friar Fr. Timothy Radcliffe served as head of the Dominican Order from 1992 to 2001. An author and a renowned spiritual teacher, he gives talks and retreats around the world. Pope Francis has named Fr. Radcliffe a “consultor” of the Pontifical Council for Justice and Peace. The papal council’s goal is to promote justice and peace in the world in accord-

Father Amir Jaje, OP Father ance with the Gospel and the social Fr. Radcliffe with Muslim women at the Baghdad Academy of Human Sciences teaching of the church, and its consul- where he gave a seminar on January 9, 2015, entitled, “How can we talk about hope tors can be called upon to participate in today?” The Academy was founded by the Dominicans. working groups on specific topics.

ing of my own faith and its teachings. years to learn another language and Buddhism may help me to understand to grasp the religious imagination of how God is beyond all our words; another faith can take even longer. But Hinduism may help us towards a joyful such patience is a part of our faith. We Christian understanding of sexual eth- wait for Christ. We hang in there in dia- ics. In every case we need to be open to logue because it is not an optional extra the joy of another faith. I began to love but part of God’s promise to gather all Judaism when I glimpsed the joyful dan- into unity. cing of Orthodox Jews in Jerusalem. At its most profound, engagement An Egyptian Dominican priest, with another faith transforms my iden- Georges Anawati, said that this dialogue tity. I discover who I am with the other requires a geological patience. It takes believer. Rowan Williams, the former

September-October 2015/Scarboro Missions 17 Nostra Aetate... Called to journey with indigenous peoples

By Fr. Ron MacDonell, S.F.M.

ver the years, many Scarboro presence of the Spirit in other peoples. of the volcanic ash in the soil.” missionaries have felt called “Throughout history, to the present day, Missionary Susan Keays served in Oto journey with indigenous there is found among different peoples Thailand, at the Camillian Social Centre peoples, both overseas and in Canada. a certain awareness of a hidden power, for children from indigenous hill tribes, At the last Scarboro Missions Chapter which lies behind the course of nature such as the Akha: “My days are spent in 2012, we affirmed indigenous rights, and the events of human life.” teaching them English at the local along with ecological and economic jus- In serving and sharing life with school. After supper and on weekends, tice, as our two priorities for concerted indigenous communities, Scarboro mis- I put my mothering skills to use. That action. This is in keeping with the spirit sioners witnessed the spiritual and moral means sitting nearby as they play or join- of Nostra Aetate, which urges us to rec- values they live out. Lay missionary ing in their fun. It means rejoicing with ognize, preserve, and promote the good Carolyn Beukeboom worked on health them on their birthday or in anticipation things, spiritual and moral, in other cul- issues with Quechua communities in of an older sibling’s visit. It also means tures. We are called to be attuned to the Ecuador. She visited a community near trying to comfort them and share their the active volcano, Tungurahua: “At our sorrow if they tell me about some of the regular meetings with the people, we struggles in their little lives. Some chil- taught them health prevention to further dren have lost one or both parents to avoid illnesses in relation to the falling AIDS. Many have parents dealing with ash. At these meetings I was astonished drug and alcohol addiction, or imprison- by the people’s faith in God despite all ment.” their daily hardships and struggles. With In the Philippines, Fr. Charlie Gervais all the problems in relation to the erup- shared life with the Manobo people tion of Tungurahua, the people were on Mindanao Island. In his friendship thanking God for fertilizing the land. with the people, Fr. Charlie discovered They knew that in the future their crops their deep spirituality. They believe that would be even more abundant because each person has a good spirit (gimokod) that animates the body, and a shadowy spirit (angkal) that can get a person into trouble. After death, the shadowy spirit

Nurse practitioner Carolyn Beukeboom Susan Keays with children from the For many years, Fr. Charlie Gervais served with the Quechua communities in Akha hill tribes in northern Thailand. shared life with the Manobo people in the mountains of Chimborazo, Ecuador. the Philippines. 18 Scarboro Missions/September-October 2015 Dancers from the Ngoni tribe lead the pro- cession for all special occasions in the diocese of Mzuzu, Malawi, Africa. Beverley Vantomme (above) and Scarboro mission- ers lived among people from several tribes and many of her students were Ngoni. Fr. Joe Curcio served among Canada’s First Nations Peoples and enjoyed getting his photo taken with excited Powwow dance competitors. stays behind and the good spirit crosses don’t think we would have succeeded in the “cleansing river” and goes back to continuing to build our church. He was God (Magbabaya, “the one who wills”). always so supportive and encouraging Fr. Charlie’s Manobo friend explained of us.” Fr. Jim also suggested that the that “if the Magbabaya wants to give me leader develop his musical gifts, which more life after my gimokod crosses the eventually led to the start of the com- river, that is fine with me.” Many of Fr. munity’s two parish choirs. Charlie’s stories are found in his book, In Guyana, South America, lay mis- The People’s Revolution. sioners Maxine Bell and Barbara White In Canada, Fr. Joe Curcio worked served among the Wapishana commun- among First Nations people in the ities, visiting the sick and setting up a Barbara White worked among the Diocese of Prince Albert, Saskatchewan. sewing-machine project for women. This Wapishana communities in Guyana. He met a Cree elder, more than 100 project enabled women to develop their years old, who lamented the loss of sewing skills so as to make clothes for speaks about. Our presence among the spiritual values in our world: “To whom their families and also for sale. people showed them, we hope, our desire shall we go or who shall we be when the Across the border in Brazil, I had the to live in solidarity with them, respect- wind brings sickness, when the water is privilege of working with Wapishana ing their cultures and working as allies no longer able to cool and heal us, when and Makushi leaders and teachers in to overcome the suffering, racism, and the sun hides from us for what we are language revitalization. Bilingual dic- injustices that many indigenous experi- doing? Has my grandson here reason tionaries and a collection of traditional ence. It is a call to unity, as described to honour me or to curse me for what legends were published. Radio programs in Nostra Aetate: “Humanity forms but I will leave behind? Even the animals, in the two languages were produced to one community. This is so because all which long ago were gifts of Manitou, honour and keep alive these indigenous stem from the one stock which God cre- now cry out to us to save them. Indians languages. Through learning their lan- ated to people the entire earth…and also and white people have lost their sense guages, I discovered a new way of look- because all share a common destiny, of worth. The whole world is hurting. I ing at life and our world. namely God.” leave it with sadness!” The Elder’s con- Scarboro missionaries also jour- Our prayer as missionaries is that cern for creation has now been taken up neyed with the Tzotzil people of south- one day we may all be one family, broth- by the church, as shown by Pope Francis’ ern Mexico and with the Zulu people of ers and sisters living joyfully together in encyclical Laudato Si. South Africa. peace and justice.∞ In Nova Scotia, Fr. Jim Gillis was a These many and varied situations friend of the Mi’kmaq people at Afton. of walking with indigenous commun- Fr. Ron MacDonell is a member of One of the Christian leaders has fond ities throughout the world opened us to Scarboro’s General Council. memories of Fr. Jim: “Without his help I the spiritual values that Nostra Aetate

September-October 2015/Scarboro Missions 19 Nostra Aetate... Implications for interreligious dialogue in Israel

By Rabbi Dr. Ron Kronish

here is no question that the docu- “...We engage in de-demonizing the other, ment Nostra Aetate—promul- Tgated by the Second Vatican that is, discovering that the other is not the devil Council in October 1965—changed who is out to destroy us.” the discourse in the field of Jewish- Christian dialogue in particular, and interreligious dialogue in general in the contemporary period. As I stated logue and action that is taking place in good teachers. This helps us to over- in a film called I am Joseph Your Israel. It is a method that we developed come ignorance, break down stereotypes Brother (produced by the Interreligious after many years of trial and error. about the other’s religion and culture, Coordinating Council in Israel in 2001), and build trust between members of the we have moved from persecution to 1. Personal interaction—getting to know group. partnership, from confrontation to each other as individual human beings Israeli Jews know almost noth- cooperation, from diatribe to dialogue. The first thing we do when we bring ing about Islam or Christianity, and Not only did Nostra Aetate open up groups together to engage in long-term what they do know is usually negative, a new dialogue between the Catholic systematic and sensitive dialogue is to acquired from courses in Jewish History Church and the Jewish People, it also focus on personal narratives. Members in which they learned that Muslims or initiated a dialogue between the Catholic of the group learn to listen deeply to Christians either oppressed or mas- Church and other religions, including each other’s stories in order to under- sacred Jews throughout the centuries. Islam. Indeed, it made dialogue between stand and respect the identity and Nor do Muslims or Christians who live leaders and followers of the major personal narrative of each of its mem- in Israel or Palestine know much about monotheistic religions kosher and main- bers. In doing so, many stereotypes Judaism. Much of what they do know stream. It is now accepted practice for are broken down and we engage in de- is negative, as they learn it mostly from leaders of religious communities at all demonizing the other, that is, discov- the media, from the family, and on the levels to be in dialogue with each other ering that the other is not the devil who street. in many places in the world and to work is out to destroy us. Participants who have gone through together in common cause wherever Palestinian Arabs and Israeli Jews this process in our dialogue groups learn possible to heal the world. It is fair to say who have never met each other before to recognize that there are common that this is a direct result of the major coming to our dialogue groups, usu- humanistic values shared by the three shift in policy of the Catholic Church, ally see the other through the prisms major monotheistic religions. They can which is expressed in Nostra Aetate. of the conflict and the negative media sense a spirit of religious partnership, This is also the case in Israel where stereotypes which dominate our print which motivates them to continue the I have lived and worked for the past 36 and electronic media. In our dialogue dialogue and to seek meaningful paths of years. Interreligious dialogue is part of groups, we shatter these stereotypes by action together. the landscape here, an essential part asking each person to share their identi- of our common life. It is vital for our ties and life stories. 3. Discussing core issues of the conflict present state of being and for our rela- We believe that in a genuine dialogue tions in the future. 2. Interreligious text-based learning process the core issues of the conflict The second thing we do in our dia- can be discussed in an open, honest, Four-step model of dialogue logue process is to open up the sacred and sensitive fashion, guided by careful In this brief article, I will describe the texts of each other’s religious/cultural and consistent professional facilitation, four-step model of interreligious dia- traditions and learn from them with without creating animosity or acrimony.

20 Scarboro Missions/September-October 2015 John Carten,SFM

The Dome of the Rock in Jerusalem, a sacred site of great importance to Muslims, Jews, and Christians.

youth movement leaders, informal educators, in a wide variety of settings, such as community centers, camps, and seminar centers; women from all parts of the Palestinian and Jewish societies—pro- In fact, we have found that participants who is moved by the dialogue process is fessionals as well as lay- in our dialogue groups continue to come obligated to share their experiences with persons, educators and activists, house- back to the table year after year precisely others in whatever ways possible. In this wives and mothers, community leaders because the discussion is frank and way, each person in each dialogue group and laypersons. forthright. is a multiplier, one who can spread the I believe that those of us currently When significant levels of trust have message of the possibilities and benefits engaged in interreligious dialogue and been developed beforehand, most people of peaceful coexistence, and the method education in Israel and Palestine will find this phase particularly meaning- of dialogue and education, to many other have a major role to play in this people- ful and enriching as a way to genuinely people in his or her society. to-people peace process for a long time get to know the other. It leads to deep to come. And religious leaders and mutual understanding of the other’s reli- What will be needed in the their followers from abroad—Jewish, gious, cultural, and existential reality, future? Christian, and Muslim—will be called even if it also delineates where people What will be needed in the future is upon to help. This will be a time not to fundamentally do not—and often can- what I like to call “the other peace pro- divest of the possibilities of peace but not—agree with the other. cess”—the educational, religious, and to invest in peace-building programs in spiritual one, to supplement the political Israel and Palestine, across borders, for 4. Taking action, separately and one. the sake of all of God’s children in the together... Dialogue is not enough! There will be a desperate need for a region.∞ As responsible members of society, massive religious, spiritual, educational, we must take our learning and create and psychological campaign to change Rabbi Dr. Ronald Kronish, has lived change. We are obligated to work for the hearts and minds of the people on in Jerusalem for the past 36 years peace, to influence others, and to cause both sides; a serious and systematic set and is the Founding Director of the a ripple effect. As a result, we strive for of programs that will educate the next Interreligious Coordinating Council in our groups to experience both dialogue generations about the existential need to Israel (ICCI). He has served as Senior and action. In other words, all of our learn to live together. Advisor for ICCI since January 1, 2015, participants—religious leaders, women, In the long run, we will have no when ICCI became a new department youth, young adults, educators—are choice but to bring people together in of Rabbis for Human Rights. He has asked to take some action, separately large numbers to engage in dialogue, recently edited a book of essays entitled or together, as a result of the personal education, and action in order to learn Coexistence and Reconciliation in transformational processes that they go to live in peace. This includes rabbis, Israel—Voices for Interreligious Dialogue through within this intensive experience. imams, priests and ministers, as the (Paulist Press, 2015), and he blogs Action can take many forms—per- grass-roots community leaders; teach- regularly for the religion section of The sonal, social, educational, and/or pol- ers, educators, headmasters, assist- Huffington Post and The Times of Israel. itical, but it is agreed that every person ant principals, curriculum writers,

September-October 2015/Scarboro Missions 21 Nostra Aetate... Broadening the interfaith encounter through education By Ed Kessler

ostra Aetate ushered in a new reflection on the survival of the Jewish tionship with God: “Come now let us era, fresh attitudes, a new lan- People and of the vitality of Judaism reason together” (Isaiah 1:18). Leviticus N guage of discourse never pre- over nearly 2000 years—this is the “mys- 19:33-34 states: “When a stranger lives viously heard in the Catholic Church tery of Israel” upon which Paul reflected with you in your land, do not ill-treat concerning Jews, and respect for the in his Epistle to the Romans. him...Love him as yourself for you were Jewish “elder brother.” The concept of Similar challenges of course face Jews strangers in the land of Egypt.” dialogue entered the relationship, seen and questions need to be considered Dialogue entails a respect that takes in such phrases as “God holds the Jews such as, what was the divine purpose the other as seriously as one demands to most dear” and “mutual understand- behind the creation of Christianity? be taken oneself: an immensely difficult ing and respect.” Nostra Aetate taught What are the implications for Jews that exercise. Only then can genuine dialogue Christians that God “does not repent of as a result of the Jew Jesus, two billion be said to have taken place. It is pos- the gifts He makes nor of the calls He Christians now read the Jewish Bible? sible to trace the gradual emergence of issues.” However, the document’s suc- Martin Buber offered a famous response dialogue with increasing clarity. So for cess was dependent upon “things still to to this question when he described Jesus instance Nostra Aetate has a brief para- be worked out,” including abandoning as “my elder brother.” graph: the teaching of the divine rejection of the As a Jewish partner in the dialogue, I “Since the spiritual patrimony com- Jewish people since the time of Jesus. suggest that an exploration of the mean- mon to Christians and Jews is thus so As a Jewish teacher of Jewish- ing of covenant sheds light on ways in great, this Sacred Synod wants to foster Christian relations I am often asked which Christians can witness through and recommend that mutual under- by students to identify how to broaden word and deed to their covenanting with standing and respect which is the fruit the encounter with Judaism even fur- God through Christ, and likewise Jews above all of biblical and theological stud- ther. One troubling question—one of through their observance of Torah. This ies as well as of fraternal dialogues.” the “things still to be worked out”—is task, I suggest, is a covenantal obligation often raised: what replaces replacement theology, which essentially teaches that the church has replaced Israel in God’s “Dialogue entails a respect that takes the other plan. There remains a dilemma at the as seriously as one demands to be taken oneself: heart of today’s Christian understand- an immensely difficult exercise. Only then can genuine ing of Judaism, demonstrated by Nostra Aetate. On the one hand, the document dialogue be said to have taken place.” states that “the church is the new people of God,” while on the other, “the Jews for both Jews and Christians, but at the This statement was developed by the remain most dear to God because of same time it sheds light on the encoun- Vatican’s 1975 Guidelines on Nostra their fathers, for He does not repent of ter with other faith traditions, notably Aetate, which states: the gifts He makes nor of the calls He Islam. Lumen Gentium, for example, “Christians must therefore strive to issues.” spoke of Muslims as being part of the acquire a better knowledge of the basic The challenge today is to what extent “propositum salutis” or plan of salvation components of the religious tradition Christianity can consider Judaism as and, like Nostra Aetate, spoke in a posi- of Judaism: They must strive to learn a valid religion in its own terms (and tive way about other religions. by what essential traits the Jews define equally importantly for my fellow Jews, The biblical prophets were experts themselves in the light of their own reli- vice versa). Directly related to this is the in dialogue. Isaiah in a famous passage gious experience.” need, from a Christian perspective, for urges Israel to enter into a personal rela-

22 Scarboro Missions/September-October 2015 that God engages with His Church, and of reading the signs of His will in our times.” The document stresses that dialogue is not restricted to academics but needs to take place where everyday life is shared in an atmosphere of respect and openness. John Carten,SFM Similarly, the Jewish A rabbi in Jerusalem welcomes visitors to his synagogue and speaks to them about the Torah. statement, Dabru Emet (2000), called for Jews and The Vatican reinforces this view in of these studies must find their way not Christians to work together its 1985 Notes which calls on preachers only into their classrooms but also in the for justice and peace: “Although justice and catechists to “assess [the tradition churches as well as in the synagogues. and peace are finally God’s, our joint of Judaism] carefully in itself and with Only then shall we truly begin to engage efforts, together with those of other faith due awareness of the faith and religious in a genuine dialogue. communities, will help bring the king- life of the Jewish people as they are pro- New attitudes are of little use if they dom of God for which we hope and long. fessed and practiced still today.” are confined to an elite and the true test Separately and together, we must work In sum, in our times, we are witness- is the extent to which they have affected to bring justice and peace to our world.” ing the occurrence of a demonstrable teaching at all levels. The encyclical Building a friendship is not sim- shift from a Christian monologue about Ecclesiam Suam explained how dia- ply about abandoning hostilities. True Jews to an instructive (and sometimes logue is integral to the very nature of friendship needs to be based on common difficult) dialogue with Jews. A mono- Christianity. God calls men and women values and mutual benefit. Broadening logue is being replaced by a dialogue. Its in freedom and they respond in freedom. the relationship between Christianity success depends upon education; not Dialogue, however, is not something to and Judaism is dependent upon the con- only an education of the elite but an edu- be imposed on others. Christians and viction shared by Jews and Christians cation for all. Jews engage in dialogue as a method of that God is faithful and does not aban- We Jews cannot escape our obliga- rapprochement between different reli- don those He calls. It requires genuine tions in the new framework and this gions in our globalized multifaith and dialogue.∞ includes an examination of our broader multicultural society. education concerning Christians and A culture of dialogue will contrib- Dr. Edward Kessler, a Member Christianity. The yeshiva doors need to ute to an environment in which differ- of the Order of the British Empire, is be opened to the winds of change blow- ent religions can relate to one another Founder Director of the Woolf Institute ing through. To achieve this we need in a spirit of mutual respect. In 2009, and Fellow of St. Edmund’s College, Jewish teachers who can offer a theology the Bishops’ Conference of England and Cambridge, UK. He is a leading thinker of Christianity; who are willing to put Wales published “Meeting God in Friend in interfaith relations, primarily, dialogue back into the mainstream. and Stranger” reminding Christians that Jewish-Christian-Muslim relations. On the Christian side, it means that they are called to engage in dialogue seminaries should not only offer courses with others, and specifically with people in Judaism but should consider rabbinic of other religions: “This is part of the interpretations of Scripture. The results Church’s task of continuing the dialogue

September-October 2015/Scarboro Missions 23 “By dialogue we let God be present in our midst; for as we open ourselves to one another, we open ourselves to God.”

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