Contact: 304.907.0428, info@nvcnetwork.org; www.ncvnetowork.org

Overview of Selected Faith Communities

The philosopher George Santayana said “Religion in its humility restores man to his only dignity, the courage to live by grace.” Stuart M. Matlins and Arthur J. Magida, editors of the book, How to Be a Perfect Stranger: The Essential Religious Etiquette Handbook, note “and there is nothing more mutually grace-full than to welcome ‘the stranger’—and for the ‘stranger’ to do his or her homework before entering an unfamiliar house of worship or religious ceremony.”

Thanks to the conscientious efforts of Matlins and Magida, as well as the National Conference for Community and Justice (NCCJ), this resource features the following faith traditions: American Indian, Buddhism, Catholic Christianity, Islam, Judaism, Orthodox Christianity and Protestant Christianity. For each community there is a brief summary of its basic tenets and its major religious symbols. We hope this guide can be an initial step as you learn about different faith communities, seek to grow a strong coalition and no longer be “strangers” amongst one another.

American Indian *

American Indian religions are a way of life—practiced to maintain proper balance and an integral relationship to the Universe, the Earth, to infinity, not detached by virtue of intellect or reason. In fact, few Native Peoples use the word “religion” to describe their ceremonies and traditions. The sacred “life-ways” of American Indian people are as diverse as their representative tribes/Nations. These ways of life are kept through songs, rituals, dance, symbols and stories.

Many argue that American Indian religious traditions are in process of adaptation. While many traditions maintain their core symbols and expressions (the circle and four directions symbols are a part of many American Indian cultures), others have developed into new religious movements (the Native American Church, the Iroquois Longhouse Religion).

There are over 2,475,000 American Indians nationwide, according to the 2000 census. Although this is roughly one percent of the total population of the United States, the more than 500 nations of the Native Peoples represent approximately 90 percent of the ethnic diversity in the United States. Among Native Peoples, there are 9 major language families with almost 200 distinct dialects.

Beliefs: American Indian religion is primarily about experience, not about theology or doctrine. The nearly

universal rule among Native Peoples is that ceremonies, customs and various cultural traditions are community activities.

Native spirituality denies the dichotomies common to Western religions. The Western dualisms of spiritual vs. earthly, sacred vs. profane and heaven vs. hell do not easily fit within Native spirituality.

For Native Peoples, the entire natural world is full of the sacred. Native religious activities are almost universally attached to specific sacred places. Native religious traditions openly acknowledge the existence of unseen powers. Native religions have no tradition of proselytizing.

Symbols:

The drum is considered sacred by many Native Peoples, as the drum’s voice is symbolic of the rhythm of life. The drum often plays a key role in the ceremonial life of the community.

The Circle and the Four Cardinal Directions (North, South, East and West). Sacred objects may include the following: rattles, drums, prayer sticks, sacred feathers (eagle, hawk), and sacred herbs (sage, cedar, sweet grass, tobacco, corn, peyote).

For additional information, see the following article, “Rules for Researchers in Indian Country:How to Work With Minority Communities, Not Just Study Them,” by Dave Baldridge, executive director of the National Indian Council on Aging (www.nicoa.org), and member of the Cherokee Nation. Another helpful Web site is www.religioustolerance.org/nataspir.htm. Lastly, Catherine Hanley, Faith in Action Mentor for Arizona, has extensive experience working with Faith in Action programs that serve the American Indian community.

*“American Indian” is a political term defining each of the Native Nations as political entities with dependent sovereignty, Nations within a Nation. It is most appropriate to use individual tribal names when possible, and otherwise choose a term considered most reasonably acceptable to the diverse tribal communities.

Rules for Researchers in Indian Country:How to Work With Minority Communities, Not Just Study Them

by Dave Baldridge, executive director, National Indian Council on Aging

After years of being “studied” by a multitude of outsiders with varying interests and varying degrees of integrity, Indians, for the most part, have had enough. It’s not easy to pitch a research project in Indian country these days. Here are some broad guidelines from the National Indian Council on Aging for researchers who would like to work with tribal people. With cultural variations, these tips are probably applicable to other minority communities as well.

The Rules

1. Know thyself. Why are you doing this?2

You may be interested in working for academic or economic reasons, but you should also work for the community. Your research will be more successful if the community views it as a contribution to them as much as a contribution to science. The results of your work should be something that they can apply, as well.

2. Ask “What can I give?” not “What can I take?”

3. Find out who the elders’ real leaders are. In minority communities, leadership roles and other considerations may not be what a mainstream researcher expects. Who are the community leaders, religious leaders and political leaders? Meet them. Cultivate a friendship with them. Participate.

4. Approach the tribal council. Get a formal OK to proceed.Respect for protocol is very important on Indian reservations. Request help from the elders and their service providers to approach the tribal council. Be courteous. Ask permission. If you don’t get it, respect that. If you push, they will ditch you.

5. To analyze a community, you must become a community participant.You must gain and earn the trust of the community. There is only one way to do this: Presence counts. What you do is far more important than what you say. There are no shortcuts here.

6. Give them what you got.Supply results. Send thank-you letters. Be personal. Get rid of any misperception you may have that the community should appreciate you because you’re doing something for their own good.

7. Be honest -- with them and with yourself.Think it will be tough to follow these rules? Maybe. If you succeed, your research will undoubtedly change you more than it will affect those you study.

To learn more about the National Indian Council on Aging, visit http://www.nicoa.org.

Buddhism

Buddhism was founded in the sixth century B.C.E. by Siddhartha Guatama, the son of a king in northern India, an area now known as Nepal. Despite being raised in luxury, Siddhartha left his father’s palace at age 29 to seek truth. After much wandering, he reached the Bodhi Tree (the Tree of Enlightenment) and sat there in meditation until reaching enlightenment. At age 35 he was proclaimed the Buddha, the Awakened One. Buddhists do not consider him a god, but a great teacher who spent the last 45 years of his life traveling northern India, sharing his messages with mankind. His last words were for his disciples to depend not on him, but on the dharma, or Buddhist teachings.

Buddhism proclaims the dignity and worth of each living being, respect and compassion for all life, and the need for all people to find their own path to enlightenment. For many monks and some lay people, Buddhist religious practices include the formal discipline of sitting meditation and mindfulness in everyday life. However, Buddhism is comprised of many different traditions and sects, and Buddhist religious practice can also include chanting, reciting and studying sutras, prostrations and other customs. Buddhism basic teachings are: The Four Noble Truths and the Eightfold Path that underlie the truth of impermanence and interdependence. Buddhist sacred writings are contained in the Sutras. Many hundreds of thousands have been compiled over the centuries and are collectively called the Tripitaka (Three Baskets). Statues of the

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Buddha are not symbols of worship, but instead represent the highest ideals of perfect wisdom and compassion. Approximately 4-5 million Buddhists live in the United States.

Beliefs: The Four Noble Truths: Suffering is universal (also translated as “restlessness or dissatisfaction”);

Suffering is caused by ignorance (also translated as “craving”); Ignorance can be overcome; The way is the Eightfold Path

The Eightfold Path: Right understanding; Right thought; Right speech; Right conduct; Right livelihood; Right endeavor; Right mindfulness; Right meditation

Symbols:

The wheel of truth is an international symbol of Buddhism. Its 8 spokes represent the Eightfold Path. It revolves around the hub of truth, which represents the Four Noble Truths. The outer ring stands for harmony and unity. The wheel, like life, is always in motion.

The lotus is another common Buddhist symbol. The lotus grows in muddy ponds but remains pure and undefiled by its environment like the enlightened mind which is not influenced by any kind of worldly conditions.

Statue of Buddha, as noted above.

Some helpful Web sites include: www.religioustolerance.org/buddhism.htm, and www.buddhanet.net/

Catholic Christianity

The term “catholic” was first applied around 100 C.E. to the Christian church, which was then one entity. It meant geographically universal, transcending language, nation and race. The test of catholicity was communion with the universal church and with the See of Rome. After the Eastern and Western wings of the Church divided in 1054 C.E., “catholic” was used to refer to the Church in the West under the spiritual leadership of the Holy See based in Rome (known as the “Vatican”). Since the Great Schism, the terms “Roman Catholic” or “Catholic Christianity” have been used to refer to the Western half of the Christian Church, while “Orthodox Christianity” is usually used to refer to the Eastern half.

In Roman Catholic teaching, revelation is summed up in Jesus Christ, who commanded his apostles to teach the Gospel. To preserve the living Gospel, the apostles appointed bishops as their successors. There are approximately 63.6 million Roman Catholics in the United States.

Beliefs: Roman Catholics believe in the unity of God, who is understood as God the Father, God the Son

(Jesus Christ) and God the Holy Spirit. Catholicism teaches that original sin—Adam and Eve’s

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expulsion from Eden for disobeying God—alienated humanity from God, but did not totally corrupt humankind, and that grace can fully make a sinner just.

Mass, or Divine Liturgy, is central to the Catholic faith. There are two parts to the Mass: the Liturgy of the Word and the Liturgy of the Eucharist. During mass, a priest presides and consecrates the bread and wine which are transubstantiated through consecration into the body and blood of Jesus Christ. The Church obliges the faithful to take part in the Divine Liturgy on Sundays and feast days.

Mary is revered by Catholics as the mother of Jesus. She is venerated, but not worshipped, as an example of purity, faith and courage. Catholics believe that Mary was conceived without original sin and was a virgin when she conceived Jesus.

Catholics believe that the seven sacraments touch all the stages of Christian life. The sacraments are Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony.

Symbols:

The cross symbolizes the crucifixion of Jesus Christ, his sacrificial death and his resurrection.

Icon of Mary, mother of Jesus, as noted above.Helpful Web sites include: www.religioustolerance.org/rcc.htm, www.microweb.com/burnside/rcring/home.htm, www.catholic.org/clife/prayers/

Islam“Islam” is an Arabic word meaning “submission,” and Islam is the religion of submission to the will of God, which is “Allah” in Arabic. Adherents to Islam are called Muslims. Muslims believe that God created humankind and his covenant with humanity is that he would send prophets and messengers to teach what God asks of us. Per Islam, God sent many great prophets and teachers, including Noah, Abraham, Moses, David, Jesus and Muhammad.

Muhammad, regarded as the final prophet sent by God, was born in the city of Mecca (also written as “Makka”) in what is now Saudi Arabia in approximately 570 C.E. As a young man, Muhammad sought solitude in a cave on the outskirts of Mecca, where, according to Muslim belief, he received revelation from God. The basic creed of Islam is there is one God who demands morality and monotheistic devotion from us.

Muslims revere the Qur’an, the sacred scripture of Islam, and it contains more than 6,200 verses. Muslims believe that the Qur’an is the literal word of God revealed to Muhammad through the angel Gabriel. There are approximately 7 million Muslims in the United States.

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Beliefs: The Five Pillars of Islam are specific rites that include the following: a) Testimony – to affirm belief in the absolute unity of God and the prophethood of Muhammadb) Ritual Prayer – performed 5 times a day, following specific postures that culminate in bowing down

on a prayer rugc) Charity – must be paid each year to the needyd) Fasting – occurs during Ramadan, the ninth month of the Muslim lunar calendare) Pilgrimage – visit Mecca at least once in one’s lifetime if one is physically and financially able

(known as the “hajj”)

While Muslims are required to pray 5 times a day – sunrise, noon, mid-afternoon, sunset and the evening – this can be done at either a mosque or wherever an individual Muslim may be. Muslims pray in the direction of Mecca as a sign of unity.

In a mosque, men and women form separate lines for prayer. These separate lines are formed to maintain modesty and concentration during the physical movements of bowing, standing and prostration. Separation according to gender does not indicate relative superiority or inferiority.

Symbols:

This is an example of Islamic calligraphy

The Ka’ba, within the Sacred Mosque in Mecca. Muslims believe that Abraham and his son, Ishmael, established the foundation of the Ka’ba.

Other helpful Web sites include: www.religioustolerance.org/islam.htm, www.islam101.com/, www.iad.org.

Judaism

Judaism includes religious beliefs and rituals along with a code of ethics for behavior, and was founded on the creed of one God for all humankind. The foundation of Judaism is the Torah, the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). Ethical teachings are further delineated in the Talmud.

According to the Torah, God made a covenant with the Jews, beginning with the three patriarchs: Abraham; his son, Isaac; and his grandson, Jacob, whose name God changed to “Israel.” At a time when many cultures worshipped several gods, Jews accepted the “One God” as the only God. The Sh’ma, “Hear, O Israel, the Lord is our God, the Lord is One,” (Deuteronomy 6:4) an ancient prayer, remains at the heart of Judaism today.

As part of God’s covenant with Abraham, his descendants were promised the land now known as Israel as their homeland. They took possession of it in approximately 1200 B.C.E. The conquering Romans

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destroyed Jerusalem and its Temple, the center of Jewish life, and drove the Jewish people from Israel. This began the period known as the “Diaspora,” when the Jewish people were without a homeland. Before the Diaspora, Judaism evolved under a hereditary priesthood that officiated at the Temple until its destruction, as well as through the ethical and moral teachings of various prophets. Following the Temple’s destruction, religious leadership passed from priests to rabbis, teachers and scholars.

There are now 4 major Jewish religious movements in the United States and Canada. In terms of theology, Reform Judaism is at the liberal end, followed by Reconstructionist, Conservative, and Orthodox. Hebrew, the traditional language of Jewish worship, is used to varying degrees in the services or celebrations of each denomination, and almost all include translations of the Hebrew in the prayer book. There are approximately 3.7 million Jews in the United States.

Beliefs: The Jewish Sabbath (or “Shabbat”) begins at sunset on Friday (in fact, all Jewish holidays begin at

sundown, not at sunrise). There is only one God, to whom prayer is directed, and with whom each person has a personal and

direct relationship. The Torah is a guide to righteous living, although not all accept it literally. Study of Torah is equivalent to prayer. People have free will and there is no original sin. Righteousness is not limited to members of the Jewish faith. Jews share a sense of community with and responsibility for all Jews throughout the world.

Symbols:

The Star of David, also known as Magen David. This emblem was on the shields of King David. Some scholars speculate that the star symbolizes the reciprocal relationship between humankind and God. The triangle pointing up symbolizes humans’ good deeds, which go up to heaven and activate a flow of goodness back down to the world, symbolized by the triangle pointing down.

The Ten Commandments are often placed above the Ark (Aron Kodesh) inside a synagogue. The Ark holds the Torah scrolls. There is also a lamp above the Ark, symbolizing the Eternal Flame (ner tamid).

Helpful Web sites include the following: www.religioustolerance.org/judaism.htm, www.mishpacha.com/index.shtml.

Orthodox Christianity

The Orthodox Church includes the Antiochian Orthodox Church, the Carpatho-Russian Orthodox Church, the Greek Orthodox Church, the Orthodox Church in North American (also known as the Russian Orthodox Church), the Romanian Orthodox Church, the Serbian Orthodox Church, and the Ukrainian Orthodox Church. The Orthodox Church, or the Eastern half of the Christian church, was formed in 1054 C.E. The Great Schism caused a complete breakdown in communications and relations between the Roman Catholic Church, based in Rome, and the Orthodox Church, based in Constantinople (present-day Istanbul, Turkey).

The term “orthodox” is used to reflect adherents’ belief that they worship God correctly. Orthodox Christians consider their beliefs similar to those of other Christian traditions, but believe that the integrity of the teachings of Jesus’ 12 apostles have been preserved inviolate by their Church. Orthodox Christians believe that the truths of God’s saving revelation in Jesus Christ are preserved in the living tradition of the Church. While the Holy Scriptures are the written testimony of God’s revelation, Holy Tradition is the all-

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encompassing experience of the Church under the guidance and direction of the Holy Spirit. In general, the Orthodox Church tends to emphasize mystical experience as opposed to structure.

Orthodox churches are hierarchical and self-governing. They are also called “Eastern” because they stem from countries that shared the Christian heritage of the eastern part of the Roman and Byzantine Empire. Orthodox Church buildings are full of richly-colored icons, or sacred images. Fragrant clouds of incense and the spiritual sounds of the sacred chant combine with these images to lift worshippers up and out of the familiar and ordinary into the extraordinary, emphasizing that God’s Spirit is “everywhere present and filling all things.” Orthodox Christians mystically and liturgically experience a God who loves humankind and is manifest in the lives of the “Theotokos” (i.e., Mother of God) and Saints throughout the centuries. There are 4 million Orthodox Christians in the United States.

Beliefs: The Sacraments are seven in number and they are the visible means by which the invisible Grace of

the Holy Spirit is imparted to Orthodox Christians. Four Sacraments are obligatory: Baptism, Chrismation (anointment with holy oil), Confession, and Holy Communion. Three are optional: Matrimony, Holy Orders (Ordination), Unction (anointment of the sick).

After consecration, the Eucharist, the bread and wine are transubstantiated through consecration into the body and blood of Jesus Christ. This is in contrast to some Christian denominations that consider the Eucharist to be symbolic.

Symbols:

The Orthodox Cross often has “IC XC,” being the first and last letters of Christ’s name in Greek. The inscription: ‘NIKA’, which in Greek means: "He conquers" or "He is victorious." Frequently, we see these last two inscriptions together: 'IC XC   NIKA', meaning: "Jesus Christ is victorious" (over death and sin).

Icon of the Theotokos and Jesus ChristHelpful Web sites include: ocf.org/OrthodoxPage/, www.orthodoxinfo.com/general/, www.religioustolerance.org/orthodox.htm

Protestant ChristianityProtestants are those Christians whose denominations trace their roots to the Protestant Reformation of the 16th century C.E. The churches of the Reformation made significant changes in the traditional Christian worship, emphasizing the central place of the sermon, participation of the laity in liturgy and singing of congregational hymns. Unlike Catholic and Orthodox Christianity’s 7 sacraments, Protestants generally recognize only two: Baptism and Holy Communion (or Eucharist).

The major Protestant denominations include the following: Methodist, Lutheran, Calvinist (Presbyterian and Reformed) and the Anabaptist tradition (Baptist, Mennonite and others), as well as the Evangelical and Pentecostal movements (Church of God in Christ, Assemblies of God, and others). In the United States, over 150 million people identify themselves as members of denominations within Protestant Christianity.

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The Historic Black or “Freedom” Churches – African Methodist Episcopal, African Methodist Episcopal Zion, Baptist and Christian Methodist Episcopal—were formed in the latter part of the 18 th century in the United States. African Americans broke away from existing churches and created their own institutions because segregated worship was practiced by many Christian denominations both in the North and in the South. These new churches were a constant source of leadership and support in the fight against slavery and for equal rights. Many of the leading figures of the abolitionist movement were preachers from the Freedom Churches, including Sojourner Truth, Harriet Tubman, Fredrick Douglass, Nat Turner and Hiram Revels.

Beliefs: Most Protestants emphasize the authority of scripture Stress the sovereignty of God Give emphasis to personal faith or salvation Stress freedom of individual conscience

Symbols:

An image of baptism, a practice which is found in many Protestant denominations.

The cross symbolizes the crucifixion of Jesus Christ, his sacrificial death and his resurrection.

In 2000, the United Methodist General Conference adopted guidelines for inter-religious relationships entitled, “Called to be Neighbors and Witnesses.” See the attached copy of the article for more information that may be helpful in strengthening your interfaith coalition.

Also see the following helpful Web site for more information: www.religioustolerance.org/christ.htmCalled to be Neighbors and WitnessesGuidelines for Interreligious Relationships

Adopted in 1980 by the UM General ConferenceRevised and Adopted in 2000Printed with permission of the United Methodist Publishing House

Nations of the world are growing increasingly interdependent politically and economically. The various world religious communities are also encountering each other in new ways. Religions of Asia and Africa are showing new life and power within their homelands and are spreading to cults, and ideologies are emerging and ancient traditions are receiving renewed attentions. To an unprecedented degree, the wonders of the information age bring the world’s rich religious diversity into our homes and communities.

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The emergence of religiously diverse societies and the new dynamics in old religious communities have prompted many faith communities to reconsider how they relate to one another and to prevailing secular ideologies. This represents a great opportunity for learning and an enhanced understanding of our common concerns. Yet, there is also danger that religious tensions will lead to oppression of religious minorities and curtailment of religious freedom with real potential for armed conflict. At a time when worldwide problems of human suffering due to poverty, wars, and political oppression are so vast and pervasive that no one faith group can solve them, tensions between religious groups often prevent the level of cooperation needed to respond adequately. As ancient religions demonstrate new life and power to speak to the deepest human concerns, Christians are pressed toward a deeper understanding of other faith traditions and re-examination of their own claims to a global mission to all people.

What are the implications of this religiously diverse situation for Christian theology and ministry? What does it mean to be a faithful follower of and witness to Jesus Christ? What does it mean to affirm the Lordship of Jesus Christ in a religiously pluralistic world? Can we, of different faith and traditions, live together as neighbors, or will diverse religious loyalties result in mutual antagonism and destruction? What are the resources United Methodist Christians bring for building constructive relationships between persons of different religions?

The United Methodist Church provides this statement as guidance to its members and congregations in facing these questions in their relations with persons who hold other faith perspectives.

Called to Be Neighbors

For some Christians, it may seem strange even to refer to “persons who hold other faith perspectives.” Some are accustomed to calling them neighborliness which extends across conventional boundaries. In the Old Testament (Genesis 12), we find God challenging Abraham and Sarah to go live among strangers. In the New Testament, Jesus breaks convention by speaking with the Samaritan woman at the well (John 4:6-30) and shows how she can be reached through dialogue. Speaking with a lawyer (Luke 10:25) Jesus reminds him that his neighbor, the one to whom he should show love and compassion, and from whom he may receive grace, may be a stranger. Today, our Lord’s call to neighborliness (Luke 10:27) includes the “strangers” of other faith traditions who live in our towns and cities. It is not just that historical events have forced us together. Christianity itself impels us to love our neighbors and to seek to live in contact and mutually beneficial relationships, in community, with them.

What does it mean to be a neighbor? It means to meet other persons, to know them, to relate to them, to respect them, and to learn about their ways which may be quite different from our own. It means to create a sense of community in our neighborhoods, towns and cities and to make them places in which the unique customs of each group can be expressed and their values protected. It means to create social structures in which there is justice for all and that everyone can participate in shaping their life together “in community.” Each race or group of people is not only allowed to be who they are, but their way of life is also valued and given full expression.

Christians distinguish several meanings of “community.” One definition expresses their relationships as members of one another in the body of Christ, the church, a people called together by Christ, a “communion of saints” who work toward the reign of God. A broader definition points to the relationship that is shared with others in the wider human community, where Christians are concerned for peace, justice, and reconciliation for all people. Other faiths also have their

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understanding of “community.” The vision of a “worldwide community of communities” commends itself to many Christians as a way of being together with persons of different religious convictions in a pluralistic world.

Ultimately, this is to shift the question from, “To which church do we belong?” to “Have we participated in promoting the work of the Holy Spirit?” that suggests that we United Methodist Christians, not just individually, but corporately, are called to be neighbors with other faith communities (such as Buddhist, Jewish, Muslim, Hindu, and Native American), and to work with them to create a human community, a set of relationships between people at once interdependent and free, in which there is love, mutual respect, and justice.

Called to Be Witness

Within this religiously diverse community, Christians, trusting in Jesus Christ for their salvation, are called to witness to him as Lord to all people (Acts 1:8). We witness to our Lord through words which tell of his grace, through deeds of service and social change that demonstrate his love, and through our life together in the Christian community, exhibiting God’s power to heal, reconcile, and unite.

When Jesus issued his famous missionary mandate, “Go therefore and make disciples of all nations” (Matthew 28:20), the Greek word is poreuthentes. This literally means “to depart, to leave, to cross boundaries.” Thus, a witness to Jesus Christ is one who can bridge boundaries, be they geographic, sociological, racial, or cultural. The gospels tell story after story of Jesus crossing boundaries and reaching to outsiders, drawing them into his circle. As disciples of Jesus, our outreach draws upon the gospel call to be even more than neighbors. We are to proclaim and witness to the God who has bound humanity together in care for one another, regardless of the difference between us.

As relationships with persons of other faith communities deepen, Christians discover how often our witness has been unneighborly, how much we have talked and how little we have listened, and how our insensitive and unappreciative approaches have alienated sincere truth seekers and persons who already have strong faith commitments. We become aware that we frequently communicate attitudes of superiority regarding our own faith, thereby perpetuating walls and hostilities between us as human beings. These can only restrict Christian witness.

As United Methodist Christians reflect anew on our faith and seek guidance in our witness to and encounter with our new neighbors, we rediscover that God who has acted in Jesus Christ for the salvation of the whole world, is also Creator of all humankind, the “one God and Father of all, who is Lord of all, works through all, and is in all” (Eph. 4:6 TEV). Here Christians confront a profound mystery-the awareness of God who is related to all creation and at work in the whole of it, and the experience of God who has acted redemptively for the whole creation in Jesus Christ. Christians witness to God in Jesus Christ in the confidence that here all people can find salvation and in the trust that because of what we know of God in Jesus, God deals graciously and lovingly with all people everywhere.

Dialogue-A Way to Be Neighbors

“Dialogue” is the word which has come to signify an approach to persons of other faith communities which takes seriously both the call to witness and the command to love and be neighbors. To be engaged in dialogue is to see witnessing and neighborliness as interrelated activities. Rather than a one-sided address, dialogue combines witnessing with listening. It is the

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intentional engagement with persons who hold other faith perspectives for purposes of mutual understanding, cooperation, and transformation.

“Dialogue” may be as informal as a conversation in the marketplace or as formal as the leader of one religious group explaining to others its belief or worship life. Dialogue is more than an individual or academic enterprise. It also involves groups or communities of people holding different convictions who reach out to one another. This community orientation gives a practical bent to interreligious dialogue.

In dialogue, one individual or group may seek relationship with another in order to expose misunderstandings and stereotypes and to break down barriers that separate and create hostility and conflict. Ethnic or religious communities may approach each other in dialogue in order to resolve particular problems or to foster cooperation in dealing with a local, national, or even global situation of human suffering. At its deepest level, dialogue is both learning about and sharing our faith through its stories and images. Each partner learns from the rich store of wisdom of the other, and each expresses his or her own deepest conviction in the faith that it has truth worth sharing with the other.

Through dialogue with persons of other faith communities, new insights are received regarding God’s activity in the world today, the divine purpose for humankind as a whole, and the place of the Christian community within these purposes. It is also a common experience for Christians to feel the need to express their own faith with greater clarity. We trust in the Holy Spirit to make known new and different insights through such encounters.

Even though Jews, Christians and Muslims share the same covenant, in many of our cities and towns we continue to live as strangers to each other. A positive foundation from which to connect with persons in other faith communities is recognition of some of the gifts they bring to the human community. For instance, through Judaism, Christians can connect to the covenantal faithfulness of God; Islam illustrates the joy of life lived in obedience to God’s will; the spiritualities of indigenous peoples encourage a deep reverence of God’s natural creation; Buddhism offers contemplative ways to connect to the divine; and Hinduism in its varieties brings the gift of tolerance. Engaging in dialogue with positive expectation offers the possibility of sharing mutually beneficial spiritual gifts as well as overcoming past hostilities.

Dialogue frequently has been misunderstood. Some see it as limited to the commonalities that exist between different religious traditions. It is important to discern and explore those commonalities and to utilize them to strengthen relationships. But there is more! Dialogue offers to both partners the opportunity of enriching their own faith through the wisdom of the other. In the process it helps overcome the deep mistrust, hatred, hostility, and conflict that characterize so many intercultural and interreligious relations. Each religious community asserts that its faith offers a way to resolve conflict in positive ways and has resources for building community among diverse peoples. Dialogue seeks to provide an environment which allows space for differences, builds on the positive affirmations of each faith, and brings them into relationship with each other.

Dialogue-A Way to Witness

The only precondition for dialogue-sometimes a challenging one-is a true willingness to enter a relationship of mutual acceptance, openness, and respect. Effective dialogue requires that both partners have deep convictions about life, faith, and salvation. True dialogue requires that

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Christians not suspend their fundamental convictions concerning the truth of the gospel, but enter into dialogue with personal commitment to Jesus Christ and with the desire to witness to that faith. Effective dialogue also requires that Christians be truly open to other faith communities, to their convictions about life, truth and salvation and to their witness, as others also feel called to witness to their faith and teachings about the meaning of life. Engagement in dialogue is a form of Christian ministry.

Is not this urge to witness an obstacle to interreligious dialogue? It often has been, but it need not be. Where there is listening as well as speaking, openness and respect as well as concern to influence, there is dialogue and witness. Indeed, dialogue at its most profound level is an exchange of witness. Participants share with each other their perceptions of the meaning of life of ultimate reality, salvation and hope, and the resources of their faith for enabling community. In genuine “dialogue,” we “witness and are witnessed to.” The most effective dialogue takes place when both sides really do care that the other hear, understand, and receive the other’s wisdom. Part of our witness is our openness to hearing the witness of the other.

Dialogue at these depths holds great promise. Long-cherished convictions may be modified by the encounter with others. Misunderstanding may be clarified, potential hostilities reconciled and new insights regarding one’s own faith may emerge in contrast to that of another. The depths of another’s faith may be so disclosed that its power and attractiveness are experienced. Dialogue is a demanding process, requiring thorough understanding of one’s own faith and clear articulation of it to the other person. It asks that we “translate” our perspectives to one another with integrity, that we have the patience and attentiveness to discern what meaning words and images have for the other persons as well as ourselves.

Dialogue is not a betrayal of witness. Dialogue and witness are wrongly placed in opposition to each other. They need each other. Dialogue creates relationships of mutual understanding, openness, and respect. Witness presses dialogue to the deepest convictions about life, death and hope.

Many persons of other faiths are suspicious that dialogue is a new and more subtle tool for conversion. In some ways this is inevitable since Christians do want others to learn of and receive the truth and grace we know in Jesus Christ. The difference between dialogue and other forms of witness is that it is a context for learning from the other the truth and wisdom of the other faith as well as sharing with the other the truth and wisdom of our own. We leave to the Holy Spirit the outcome of our mutual openness. Our concern is to be obedient to our own call to witness and to follow the imperative to be loving and neighborly to persons of other faith communities. In dialogue, these deeply held truths encounter each other in witness and love, so that greater wisdom and greater understanding of truth may emerge with benefits to all parties in the dialogue. As we exhibit courtesy, reverence, and respect and become neighbors, fears of each other are allayed, and the Holy Spirit works within these relationships.

Neighbors and Witnesses-Into the New Millennium

The command to love one’s neighbor and the call to witness Jesus Christ to all people are inseparably linked. The profound challenge which this represents for United Methodist Christians can be seen most sharply in the new religious movements which have arisen in recent years. These movements have become a source of concern for many Christians. Some groups seem to utilize methods that are manipulative and coercive.

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However, many people have found new vision, meaning, and hope in some of these new faith perspectives. These new religious movements are very diverse and they should not be lumped together indiscriminately, condemned, and dismissed. Neither should they automatically be embraced as valid expressions of human dignity and freedom. Careful study and contact will enable Christians to distinguish those which are manipulative and coercive and which are to be challenged for reasons of faith.

As we take seriously this calling to be witnesses and neighbors to people of all faith communities, old and new, we become aware of the biblical caution not to bear false witness (Matthew 19:18) and the admonition to live at peace with all people (Hebrews 12:14). How are we to avoid bearing false witness unless we know our neighbors and hold back what to Christians is the greatest of all gifts-God becoming present to people in Jesus Christ? How can we live peacefully together, unless we are willing to be neighborly? How can we say we love our neighbor if we are unwilling to be attentive to the message and the gifts which God has given him or her? Love of neighbor and witness to Christ are the two primary attitudes United Methodist Christians must affirm in their relationship with persons of other faith traditions. When we affirm our love for the neighbor, we discover that God has given us another gift-people in other faith communities. We join hands with them to fight against the evil powers and principalities of this earth.

God is calling United Methodists into a new millennium full of its own challenges and opportunities. We seek to learn how the Holy Spirit works among all peoples of the world, especially among those in other religious traditions. We desire to read the holy texts that others believe to be inspired by God and to open ourselves to the power and spiritual insights help in the stories, images, and rituals of other traditions. And we pray for guidance as we yearn to proclaim mission and witness to the peoples of this world be inspired by the Holy Spirit and centered in the love taught us by Jesus Christ.

Guidelines for Interreligious Relationships

The following guidelines will assist United Methodists to be faithful to their call to witness and the call to be neighbors with persons of other faith communities.

(1) Identify the various faith communities in your area and begin to familiarize your congregation with them. This may involve planned experiences which bring faith communities into contact with one another or the formation of study groups which provide an introduction to other faith traditions.

(2) Initiate dialogues with other faith communities, remaining sensitive to areas of historic tension yet open to the possibilities for deepened understanding and new insight. Each partner mush forthrightly face the issues that cause separation as well as those that create unity.

(3) Work in practical ways with persons of other faith communities to resolve economic, social, cultural and political problems in the community. Soup kitchens, food pantries, Habitat for Humanity projects and other such efforts can be effective focus shared concerns for the common good.

(4) Together with persons of other faith traditions, plan community celebrations with an interreligious perspective. Prepare carefully. Sensitivity to the integrity of each tradition is

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essential. Care should be taken not to relativize all religious symbols and practices nor minimize religious differences.

(5) Develop new models of community building which strengthen relationships and allow people to dwell together in harmony while honoring the integrity of their differences.

Intent

The intent in developing interreligious relationships is not to amalgamate all faiths into one religion. We Christians have no interest in such syncretism. To engage in interreligious dialogue is neither to endorse nor to deny the faith of other people. In dialogue we seek insight into the wisdom of other traditions and we hope to overcome our fears and misapprehensions about them. Far from requiring a lessening of commitment to Christ, effective dialogue is only possible when one’s own faith is strong, and may ultimately serve to deepen or extend it.

We Christians are seeking to be neighbors with persons whose religious commitments are different from our own and to engage each other about the deepest convictions of our lives. In our assurance of and trust in God’s grace in Jesus Christ, we open ourselves to dialogue and engagement with persons of other faith communities and to other Christians whose understandings may be different from our own.

This interreligious engagement challenges United Methodist Christians to think in new ways about our lives in the broader human community, about our mission, evangelism, service, and our life together within the Christian church. We seek to promote peace and harmony with persons of other religious traditions in our various towns, cities, and neighborhoods. Yet we do not hide our differences, nor avoid conflicts, but seek to make them constructive. In each place, we share our lives with each other, we witness and are witnessed to, we invite others into the Christian community and we are invited into theirs. Our prayer is that the lives of all in each place will be enriched by the differences of others, that a new sense of community may emerge, and that others may receive the gift of God in Christ, while we receive the gifts which have been given them.

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