dialogue: how it works - archdiocese of cincinnati how it works.pdf · who can learn from this...

Archdiocese of Cincinnati

Ecumenical & Interfaith Relations 1

Dialogue: How It Works

Prepared by: Office for Ecumenical and Interfaith Relations

Archdiocese Of CincinnatiLouise Barnes Vera, director

Leslie Wilson, assistantSue Bal, editor

www.bridgecraft.org



Table of Contents• Roots and Identity• Skills Needed for Interreligious Dialogue

• Assessment– Coexistence

• Trust Building• Listening• Understanding Dialogue as an Alternative Process

• Progress in Dialogue• Specific Phases

– Phase 1– Phase 2– Phase 3

• Obstacles

• Fruits of Dialogue• Links• Intellectual Indebtedness



Roots and Identity

Who can learn from this presentation?• This presentation assumes that the viewers have deep

roots within Catholicism, another Christian tradition, or another world religious tradition.

• While you may have deep religious roots, you may not consider yourself a religious leader. But interfaith dialogue is not only for religious leaders. This presentation aims to provide committed Catholics and their dialogue partners with a sense of the way dialogue can work for them.



Roots and Identity- II

Who can learn from this presentation?

• This presentation has been developed for people who live amidst a predominantly Christian population. Most of its language, however, is not specific to Christianity. Adherents of Islam, Judaism, Hinduism, Buddhism, or Sikhism can also use this presentation.



Roots and Identity- IIIWhat is the purpose of this presentation?

In the last 50 years, Catholic involvement in interfaith dialogue has been growing in both academic and grassroots circles.

Catholics and Catholic parishes are being urged to set aside time for mutual listening with the adherents of other world religions, no matter how closely related or unrelated to Christianity these religions may seem.



Roots and Identity- IV

Cautions and Suggestions

1. In some places, one religious tradition will have an overwhelming presence. Where, for example, there are many Catholics and Catholic institutions in one place, the interactions among Catholics are likely to be complex and consuming. Amidst such numbers, Catholics and Catholic leaders may not feel impelled to reach out to Muslims, Jews, Buddhists, Hindus, or even fellow Christians. This same problem can arise for a different dominant religious tradition in an area, no matter which tradition that is. It is difficult, but necessary, to overcome this tendency to look inward.



Roots and Identity- V

Metaphors

2. The metaphors used in this presentation are imperfect. They should not be construed as theological statements. Instead of a puzzle or a dance, one could have used images of weaving, a tapestry, or streams coming together. Within a particular dialogue, one may well come up with better metaphors, or use none at all.

- Louise Barnes Vera & Rev. Dohrman Byers, April 2008



Dialogue is something most people can do.

This presentation will give you a look at skills needed for various phases of dialogue.

Since dialogue is a widely used word, we outline here more about the process of dialogue:

– how to tell when you are in a dialogical relationship with members of other world religions and, alternatively,

– what will put you and others on the road to dialogue.



Why interreligious dialogue?Isn’t that just for experts?

No. Dialogue is a craft that we can use in our everyday life. It’s a different way of learning and loving, which is thoughtful, informed by prayer, multi-dimensional, inspiring, invigorating, intriguing, and amazingly refreshing. It’s like a fascinating kaleidoscopewhich opens us to new worlds.



The Path of Dialogue

• Leads us into new depths of compassion with people whose beliefs are not ours.

• Leads us back to our faith to more fully know and act on what we believe and teach, but with new perspectives.

• Requires four kinds of skills:

AssessmentTrust-buildingListening Asking good questions



Assessment

1. A basic issue is whether a potential dialogue participant has attention for another person or group and considers that attention as part of his or her faith tradition. We’ll return to this issue in the Phases of Dialogue and Curves sections.



Assessment• 2. Another basic aspect

of assessment has to do with our mutual histories. – How have the people of

our traditions gotten along in the past?

– Here we’ll borrow from contemporary metaphors for identity and alterity(otherness) as portrayed in science fiction in the next slide.



1. Star Trek: a dialogue characterized by a history of mutual ignorance.

– Your mode: Find out, ask, learn. How close can you get? E.g. Christians and Sikhs, Catholics and Methodists, (at times) Christians and Muslims.

Lou Vera’s Sci-Fi Guide to Assessing History and Experience



Lou Vera’s Sci-Fi Guide to Assessing History and Experience, 2

2. Star Trek the Next Generation: Two groups share an explicitly painful past and have taken steps toward a constructive future.-- strong differences can be tolerated; attacks should not be.-- identify lingering areas of mistrust: e.g. the “Good Klingon” syndrome.-- tackle small things first. Work your way toward more complex issues.

– E.g. Catholics and Jews, Catholics and Protestants

He’s nice, but what about his relatives?



3. Deep Space Nine/Star Wars: dialogues between two groups which share both a painful past and an oppressive present, i.e. a relationship characterized by unilateral or reciprocal physical, spiritual, or emotional oppression.

Lou Vera’s Sci-Fi Guide to Assessing History and Experience 3



Lou Vera’s Sci-Fi Guide to Assessing History and Experience3, continued

3. This kind of dialogue draws on the deepest levels of human creativity and faith. People risk their lives to bring enemies together. Safety has to be guaranteed.

A reexamination of stereotypes is not enough. There should be concrete steps toward reconciliation, opposing oppression, protecting the vulnerable. E.g. Catholics and Protestants in Northern Ireland, Arabs and Jews in Israel-Palestine.



What if there is no end in sight?

This series portrayed a long running conflict between two groups which had continuously attacked each other. The Israel/Palestine conflict is comparable. While some groups have engaged in dialogue on this topic, others have done co-existence work. Co-existence work involves the affirmation of the value of human life even between enemies.



. . . In such a deeply felt and hurtful conflict pioneers have brought together parents and young people from Jewish, Christian and Islamic traditions, Israeli and Palestinian. This kind of work is the most challenging of all for dialogue participants. Here we need to recognize victims on both sides, continue to support the parties to engage together in trust-building.

What if there is no end in sight?



All is not dark…There is a bright side to coexistence work.

Israeli and American cast and crew, ‘24-hour plays’, Old St. George, 2002 consisted of young Israeli Muslims, Jews, Christians and local Christians, Jews and Muslims, produced by co-existence group Open House-Cincinnati chapter. Photo: Lou Vera.



trust-building v.

1. Dialogue can take place only on the basis of mutual trust.; 2. what happens if members of both traditions have not trusted each other in some time?; 3. what if one group has historically oppressed another?



When you are on the road to dialogue, you check with each other about how you are communicating until you get it right.

Trust building can overcome hurts by making the fruitful present more real than the past.

trust-building

In many cases, trust has to be earned on both sides.



PAYING GOOD ATTENTION:Minisession part 1One on one interaction-

3-10 minutes each

Try the following simple listening exercise:

Pair off within your group

Each person takes turns listening and speaking

Listen to your partner without interrupting him or her!



PAYING GOOD ATTENTION:Minisession part 2One on one interaction-3-10 minutes each

Listen with delight, especially if ‘negative’ emotions surface. Ask a question to draw the other person out, then listen to where your partner is.

The speaker gets to speak at length about a topic or topics. The speaker may express strong feelings as well as thinking. In any case, the speaker does not give up his or her time.



Dialogue is countercultural:

• Not adversarial• Not about winning• Not about

compromise.



In dialogue we encounter two traditions which are composites rendered to us by past generations. As we listen to each other and to texts, adherents, and scholars, we begin to rearrange the pieces of the composite and to contemplate how else they might fit.



Disagreement and argument about the ways the pieces fit are inevitable. When done with civility, disagreements are extremely beneficial. New dimensions become apparent when the views of all parties are heard. Most previously understood dimensions are retained, but some are re-evaluated.



THE RESULT: NEW PIECES,NEW PERSPECTIVES,

NEW/OLD PUZZLE



DOES EVERYONE THEN SAY“THAT WAS DELIGHTFUL!

WHAT ELSE CAN WE LEARN OR SHARE?”



NO, THEY DON’T.

WHY NOT?



NOT EVERYONE IS DELIGHTED WHEN THE PIECES GET REARRANGED. MOST PEOPLE HAVE SOME MIXED

FEELINGS TO WORK THROUGH.



. . . ALONG WITH FEELINGS, QUESTIONS EMERGE.

ENGAGED, THOUGHTFUL QUESTIONS ARE THE LIFEBLOOD OF DIALOGUE.

SO, THE QUESTIONS PROPEL THE RELATIONSHIP FORWARD.



BUT A RELATIONSHIP DRIVEN BY FRIENDSHIP AND GENERATIVE QUESTIONS

VERSUS THE AFFIRMATIVE FAITH STATEMENTS OF OUR WORSHIP SERVICES

MAY BE A NEW ADVENTURE FOR SOME RELIGIOUS BELIEVERS.



For instance, most church-going Christians revere the mystery of the Trinity …

… but when is the last time you had a two-and-a-half hour discussion about a religious concept like the Trinity with anyone– either inside or outside of your faith tradition?



What is progress like?

How can you tell?



PROGRESS VIA PROCESS

1. INCREASED LEVELS OF ATTENTION FOR EACH OTHER.

2. ASKING GOOD QUESTIONS. ENCOURAGING MUTUAL LEARNING.

3. GROWTH IN CONSTRUCTIVE RELATIONSHIPS.



PROGRESS VIA PROCESS

4. HALLMARK OF PHASE 1: THE MUTUAL RECOGNITION OF GIFTS.

5. IN ALL PHASES: WE GIVE EACH OTHER PERMISSION TO MAKE MISTAKES.



GROWING BEYOND PREJUDICES:Minisession 2Take turns listening to each other one on one for 10 minutes each.

What has it been like for you to be the target of a prejudice?

What has it been like for you to grow beyond having a prejudice?



We are challenged to lay aside religious absolutism, exclusivism, prejudice, and violence, and to cultivate interreligious reverence, even while devotedly attending to the clues to holiness in the life of our religious communities. This is a call to hold ourselves to the discipline of reality, the discipline of the truth of things. - Padraic O’Hare, The Enduring Covenant



PHASES

All teaching-learning has a profound and deep emotional content.- Padraic O’Hare, The Enduring Covenant



Phase 1. Unlearn misinformation.Begin to know each other as we really are.

A. LOOK INSIDE. PRAY. EXPRESS YOURSELF. ASK QUESTIONS.

NOTICE YOUR OWN INTERNAL BIASES, EARLY RECORDINGS, INHERITED ATTITUDES.

B. LEARN THEIR/ YOUR HISTORY. LEARN HISTORY TOGETHER.

C. PROCESS YOUR REFLECTIONS ON BOTH THINKING AND FEELING LEVELS.

D. PERIODICALLY RETURN TO Phase 1. ACCORDING TO THEOLOGIAN LEONARD SWIDLER, WE NEVER COMPLETELY OUTGROW THIS PHASE.



Some Ways of Promoting New, Mutual Learning . . .

a. Dialogue of life: loving your neighbor in everyday life.

b. Study groups read together and discuss: books, sacred texts, prayers, liturgies, history, scholarly works.

c. Mutual invitations to congregational dinners.

d. Co-existence work: affirms the value of life, even between enemies. It may include drama or role exchanges.



Some Ways of Promoting New, Mutual Learning II

e. Peer groups meet and consider the ways their common perspectives inform their commitment to mutual learning, e.g. educators, clergy, lawyers, medical professionals, emergency personnel, businesspeople.

f. Joint social action projects, prayers or works of mercy for the city, town, village, suburb.

g. Interfaith youth work in group exercises, social action, field trips or in sports, which mandate some kind of person-to-person cooperation and sharing.

h. Joint cultural or artistic projects.



Visualize Unlearning and New Learning as an unfolding process: Set the Stage. Ask scholars and pastoral leaders for help.

Elias Mallon S.A, Franciscans International, New York City, and AmirHussain of Loyola Marymount University, Los Angeles, dialogue concerning Catholic-Muslim relations. At Schiff Family Conference Center, Xavier University, 2007. Co-sponsor: Brueggeman Dialogue Center.



Jewish and Catholic seminarians examine sacred Torah scrolls at interseminarydialogue in 2005. Multifaith prayer service for Darfur-

Tylersville mosque, April 30, 2006. Photos: Lou Vera.

Visualize Promoting New, Mutual Learning



Sign posted during Lebanon War (2006) at Franciscan parish in University district in Cincinnati, OH. (Photo: Lou Vera)

Visualize Promoting Prayer for Mutual Peace.



Visualize Symbolic Ways of Celebrating Dialogue.

“Portal”, a sign of reconciliation and dialogue, stands outside the Cathedral of the Immaculate Conception in Albany, NY.

Photos: Lou Vera



Visualize ways of Unlearningand New Learning

Gathering after the St. Patrick’s Day dialogue on the future of Catholic-Jewish relations, from L to R: David G. Schwartz, Mike and Fran Harmon, Gilda Schwartz, Fr. John Pawlikowksi, CTU. Mt. St. Mary’s Seminary, 2000.

Father Hoff S.J. (d. 2004) and Cambodian Buddhist monk prior to the Millennial Prayer Service. Xavier University, 2000.Photos: Lou Vera.



PHASE 2. Exchanging Gifts

“WE DISCERN VALUES IN OUR PARTNER’S TRADITION AND WISH TO APPROPRIATE THEM INTO OUR OWN.”

- LEONARD SWIDLER

DIALOGUE IS NOT SIMPLY AN EXCHANGE OF IDEAS BUT RATHER ALWAYS AN EXCHANGE OF GIFTS

-JOHN PAUL II, Ut Unum Sint



PHASE 3: New Awareness

If we are serious, persistent and sensitive enough in dialogue, we may at times enter into phase three. Here we together begin to explore new areas of reality, meaning and truth.

LEONARD SWIDLER,After the Absolute 46.



When trust and commitment grow- along with risk-taking – for the sake of each other and for the cause of fidelity to the deepest truths of each tradition, people in dialogues end up in a new state of awe and insight.



Curves

What about handling the rote repetition of prejudice by an individual?

1. In an intergroup meeting the facilitator may:

a) Observe whether asking questions of the person repeating stereotypes helps the person process painful issues. E.g.," Say a little more about that.” “How did you first come to believe that?”

b) If questions and a little more group attention don’t diminish an individual’s hurtful repetition, creatively interrupt such repetition without blaming



Curves

What about handling the rote repetition of prejudice by an individual?

2. You may need to reassess the readiness of an individual, for mutual or two-way learning, if such repetition is constant and unchanging. Otherwise the moderator might keep the person, but lose the group.

3. Celebrate sequential thinking at every turn.



Curves, continued

Remember two key prejudice-reduction insights:

• Prejudices and stereotyping hurt everyone, not only the target group!

• Often those who are highly prejudiced have themselves been deeply hurt.



Curves, continued

4. Within your own tradition / congregation / small group:For the short haul, practice speaking up. Suggest that your congregation or group learn more about a particular religious tradition.

For the long haul, for yourself: find a listening partner or mentor. You yourself need someone with whom to process new learning in dialogue as well as the inevitable group dynamics issues.

Consider that some people need therapeutic, one-way attention.



The fruits of dialogue are worth the effort:

The benefits are…



• increased self knowledge

Muslim Danya Karram addresses a packed church at Holy Trinity parish, West Union, on October 7, 2001. Here she answers a question regarding the teachings of Islam in contrast to the events of 9-11-01. Participation in dialogue increases your chances of being asked basic questions about beliefs held deeply in common with fellow congregants. You may be asked these questions during periods of high tension or simply in everyday life exchanges in your local neighborhood. In this case the initial U.S. bombing of Afghanistan had just been announced.

Photo: Lou Vera



•more knowledge of your own tradition

Judy Banki of the TannenbaumFoundation, and Sister Diane Bergant, Catholic Theological Union, listen to Catholic theologian Phil Cunningham, then of Boston College, hold forth at a Catholic-Jewish symposium on ‘Covenant’ in Chicago, 2004.Photo: Lou Vera.



Cincinnati Jews, Christians, and Muslims gather in Clifton to support a performance by Israeli young people in 2002 (Israeli Jews, Christians, and Muslims). Photo: Lou Vera.

• an enhanced capacity to relate to different friendships



•the healing of deadly prejudice, brilliant glimpses of God’s love for all peoples

Eighteen-year dialogue veteran Ken Rosenzweig introduces the evening presenter on a Jewish theology of world religions (Jerry Kotler) at the Dayton Christian-Jewish Dialogue, University of Dayton. Photo: Lou Vera.



• an opportunity to realize the highest standards of our respective traditions.

Local Cincinnati interreligiousleaders at the Archbishop’s news conference on immigration, March 2006. Photo: Lou Vera.



• creation of positive peace for the generations who follow – part A

MARCC (Metropolitan Area Religious Coalition of Cincinnati) session on results of 5-year community-wide collaborative agreement on race and community/police relations. Many Christians, Jews and Muslims participated in the mediation and in various city dialogues. (August 2006)

Pictured L to R: Rev. Rousseau O’Neil (Rockdale Baptist Church), Archbishop Pilarczyk (Roman Catholic), Rev. Duane Holm (Presbyterian), attorney Al Gehardstein.

Photo: Lou Vera



• creation of positive peace for the generations who follow- part B

Madisonville CPOP Prayer Chain in Cincinnati, among them members of St. Anthony’s parish and AMOS. Neighborhood CPOP teams (Community Problem-Oriented Policing) are a direct result of the Cincinnati Collaborative Agreement.

Pictured below are staff members of the Police-Community Partnering Center. The Center is a direct result of the Cincinnati Collaborative Agreement, mediation for which received input from Cincinnati’s religious communities.



• the transfer of reconciliation modes to the rifts within our respective traditions.

Lutheran-Roman Catholic Commission on Unity, Würzburg, Germany, 2002. Historically, the worldwide Lutheran-Catholic dialogue sought insights developed in Christian-Jewish dialogue on the Jewish understanding of sacrifice, which would be acceptable to both sides. Photo Source: Google Image.



REMEMBER:

“In interreligious dialogue, we bring out the best in each other.”

-Rabbi Irving Greenberg



Helpful WebsitesResource site from ICCJ, International Council of Christians and Jews:

(includes statements by Catholic and Jewish leaders, Jewish organizations, Catholic bishops’ conferences): http://www.jcrelations.net/

Dayton Christian-Jewish Dialogue:http://academic.udayton.edu/kenrosenzweig/dcjd/

With a Listening Heart: Biblical and Spiritual Reflections on the Psalmshttp://www.albahouse.org/With-Heart.htm (Reflections deriving from dialogue.)

Journal of Ecumenical Studieshttp://astro.temple.edu/~dialogue/jesindex.htm

Sample guidelines for Christian-Muslim Dialogue:http://www.rumiforum.org/server/index.php?option=com_content&task=view&id

=61&Itemid=35

See more links at www.bridgecraft.org.



Intellectual and Experiential Indebtedness

First and foremost, to Catholic theologian Leonard Swidler for his work on the Dialogue Decalogue tradition and specifically the process of interreligiousdialogue, especially as described in After the Absolute: The Dialogical Future of

Religious Reflection.

To other Catholic mentors (in order of meeting): • Fr. John Pawlikowski OSM, Catholic Theological Union, Chicago: teacher to

catholics around the world about the impact of the Holocaust on contemporary social ethics and church teaching, outgoing president of ICCJ.

• Dr. Eugene Fisher, formerly of Secretariat for Catholic-Jewish Relations, USCCB/SEIA, now retired: godfather, harmonizer, scholar, dialogian.

• Rev. Dohrman Byers, Cincinnati Archdiocese, consultant to the Ecumenical and Interfaith Office.

• Dr. Art Dewey, Theology, Xavier University, co-founder of Healing Deadly Memories.

• Dr. Terence Callan, Mt. St. Mary’s Seminary• Dr. Paul Knitter (Xavier Theology emeritus, now at Union Theological Seminary • Rev. James Kane (Ecumenical and Interfaith Officer, Albany diocese) • Elias Mallon SA, Franciscans International • Dr. Phillip Cunningham, now at St. Joseph University, Philadelphia.• Sr. Mary Boys, Union Theological Seminary, author of Has God Only One

Blessing?



Intellectual and Experiential Indebtedness

To numerous Jewish mentors, including:

• Harriet Kaufman, author of Jews and Judaism Since Jesus.• Dr. David Gilner, director,Hebrew Union College Library • G. David Schwartz (author of A Jewish Appraisal of Dialogue) and

other former members of Seed House• Rabbi Mark Washofsky, Hebrew Union College • Rabbi Dr. Shira Lander, formerly of Cincinnati, now in Baltimore,

adjunct professor St. Mary’s Seminary• Reb Zalman Schachter-Shalomi, the founder of Jewish Renewal • Yehezkel Landau, Open House-Israel and Hartford Seminary. • Dr. Eric Friedland, Rabbi Judith Bluestein, Ken Rosenzweig,

Lorraine and Jerry Kottler, Leonore Sonnenschein and many other members of the Dayton Christian-Jewish Dialogue

• Local members of the American Jewish Committee Cincinnati chapter, especially executive director Barbara Glueck and former AJC national interfaith staff, Rabbi James Rudin.



Intellectual and Experiential Indebtedness, continued.

•The many other guiding lights who were party to local Catholic-Jewish dialogue as well as to those founding and re-gathering the National Workshop on Christian-Jewish Relations over the years. To Rabbi Irving Greenberg, a frequent presenter at the workshop and an elder in Catholic-Jewish dialogue, quoted with permission in this presentation, and his Catholic counterparts.

•To fellow co-founders and members of the Greater Dayton Interfaith Trialogue, especially Rev. Darryl Fairchild and Rev. Ken Clark (both United Methodists) and Dr. Robert Obach (Roman Catholic).

•To Muslim mentors: Danya Karram, Shakila Ahmad and other members of the Cincinnati Islamic Center board, Dr. Fahrid Esack (Xavier University/Harvard/South Africa), Dr. Riffat Hassan (University of Louisville), Drs. Wayel and Ramzieh Azmeh (GDIT and Dayton Mercy Center), Dr. AmirHussain (Loyola-Marymount, California).



Intellectual and Experiential Indebtedness, continued.

• To diverse interreligious and ecumenical mentors: especially Rev. Skip Cornett (ELCA, Trinity Lutheran Seminary, Continuing Education), Rev. Joseph Hilinski (Ecumenical and Interfaith Officer, Cleveland Diocese); Harriet Warnock Graham (Episcopalian,Toledo and NY state); Louise Franklin Sheehy (Orlando); Rabbi David Rosen, AJC interfaith desk and chair of IJCIC; many European members of the International Council of Christians and Jews; diverse faculty at United Theological Seminary, Dayton; Dr. Terry Callan, Mt. St. Mary’s Seminary;Tom and Babs Ferrell of Birmingham, Alabama and Cincinnati.

• To members of the local peace and justice movement in Cincinnati, especially to Paulette Meier and Ginny Frazier, who taught me to listen more deeply and compassionately than I thought possible.

• To local co-existence/dialogue groups: the Ulster Project-Cincinnati, now in their 20th year; Open House-Cincinnati chapter, currently inactive.To the editor, Eugene Weiner, and diverse authors of The Handbook of Interethnic Coexistence.

• Unless otherwise attributed, photos and clipart derive from Microsoft Office and Google Images. Also permission was obtained for first kaleidoscope image from Digital River GmbH. Permission for Padraic O’Hare quotes obtained from Continuum.

• Photos on page 62 are shared courtesy of the Cincinnati Police-Community Partnering Center.



Intellectual and Experiential Indebtedness, end.

This presentation derives from an older work produced ontransparencies with an earlier generation of clipart. Two successive administrative assistants, both graduates of University of Cincinnati, Design-Art-Architecture-Planning (DAAP), Leslie Wilson and Sue Bal, translated the words into much more accessible images.

Thank you, Leslie and Sue!

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