| Editorial
The High Value of Good Questions
This year, three major holy days of three major faiths occurred
during the same
week. Our Lu'ah Hashalom calendar indicates that the Muslim festival,
Id al-Adha
fell on 7 April, Good Friday on 10 April, Passover began on the evening
of 10 April
and Easter Sunday on 12 April. Thus in the course of six consecutive
days in April,
our region and much of the world commemorated hitoric memories of enormous
sanctity.
If I may draw from my own Jewish tradition, the festival of Passover
starts with an
emphasis on questions. The youngest child present at Seder meal asks
four questions
of those gathered for the celebration.
Questions lead to truth, and truth to freedom, hence their importance.
Abraham Joshua Heschel, the noted Jewish philosopher and theologian,
observed
that Judaism consists of answers to questions about the meaning and
purpose of life --^^
that people are not asking. And he lamented: "What good is an answer
without a
question." The same might be said about every religion and sacred cause
that moves
human beings. In this age of immoderation, people of all faiths and
none are tempted
to absorb extremist outlooks in politics, religion or social values.
Sadly, they believe
that all the big questions have been answered for them and there is
no need for give
and take discussion, or alternate viewpoints.
An organization like ours is necessarily centrist. We have our
personal views and
beliefs, but we also try to see the whole, and we believe in a unity
that allows for
difference. A major role for centrists like us is to keep asking questions
and making
distinctions, for thus we avoid extremism.
But it is not a simple matter. The late American poet, John Ciardi,
once wrote that
just as it is important to have the courage of one's convictions, a
person must also
have the courage of his confusions. "Show me a man who is not confused
and I will
show you a man who is not thinking. He will be a person who has not
asked enough
questions. The world is worth being confused about."
But we shouldn't rest with the courage of our confusions, for
we need the higher
courage to find our way out of them by searching for answers.
Genuine dialogue between religions must allow for an open and
frank exchange of
questions and answers. We may not always like what we hear, but only
thus can we
learn about, and begin truly to understand and appreciate, each other.
Armed with
such understanding, we shall be able to search together for the right
way to go
forward in peace and friendship.
Jerusalem, April 1998
Theodore Steinberg
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Events and Activities of the
IIA
Publications
Our German language quarterly, Religionen in Israel, in
its fourth year of
publication, is distributed to hundreds of satisfied subscribers. The
journal reports on
events going on in the Association, carries articles written by members
and publishes
the texts of lectures delivered in the Association's programs, book
reviews, etc.
For the past two years the Association has been pubishing #+Interfaith
Encounter#-, an
English language bi-annual. Just recently Rabbi Theodore Steinberg
joined us as
editor of the journal.
In February 1997, Hanatzrut VeEretz Hakodesh (Christianity
and the Holy Land),
written by Aharon Liron, a member of the Association, was published.
The only one
of its kind in the Hebrew language, this book presents a clear and
comprehensive
history of Christianity and Christians in the land of Israel.
In September 1997, the Association published the Calendar
of Peace for the year
1998. An interfaith calendar, it indicates the Holy Days of Jews, Western
Christians
(Catholics and Protestants), Eastern Christians (Orthodox), Moslems
and Druse. The
holy days are color-coded and easy to identify. The calendar also is
illustrated with
spectacular pictures taken from different religious traditions.
Prizes and Awards
On October 21, 1996, the Association was granted a prestigious
award by the
Movement for a Better Land of Israel. In an impressive ceremony which
took place in
the Knesset, a delegation of the Association received the Certificate
from Mr. Dan
Tichon, Chairman of the Knesset, and Judge Lindenstrauss, Chairman
of the
Movement for a Better Land of Israel.
The Young Leadership Group
A group of young members of the Association are holding meetings
and study
courses which are open to the public. Members of the group number about
90 and
many more people attend specific meetings that interest them. The meetings
are
hosted by the Swedish Theological Institute.
Lectures and Learning Events for the Community-at-Large
The "My God" Lecture Series
The first four lectures in this series, organized together with
the Konrad Adenauer
Foundation, were reported in Vol. II. The final two lectures
were as follows:
On June 25, 1997, an audience of 80 came to hear a discussion
on "Religious
Conversion: The Stories of People who Chose Their God." Prof. Steve
Kaplan of the
Hebrew University discussed the sociological implications of conversion
and then the
audience separated into small discussion groups where they had an opportunity
to
discuss the topic and listen to people who had undergone religious
conversion.
The final lecture in the series took place during the Jewish
Holy Day season and
was appropriately devoted to the subject of "Soul Searching." Lectures
were
presented by speakers from each faith community. Prof. Rachel Eli'or
spoke for
Judaism, Attorney Ali Rafi for Islam, and the Director of the Ratisbonne
Center of
Jewish Studies, Brother Elio Pasetto, for Christianity. Following the
formal talks, the
audience separated into small groups for further discussion.
During 1998, the Association is planning a new series
on the subject of "Love: the
Love of God, of Humanity, of Family, and more ..." The series will
focus primarily
on the personal and experiential dimensions of the topic, and less
on its theoretical
and speculative aspects.
During March 1997, an evening was dedicated to a discussion
of Association
member Aharon Liron's new book, #+Hanatzrut VeEretz Hakodesh#- (Christianity
and
the Holy Land). About fifty people participated. The discussion was
led by Dr.
Michael Krupp, with Prof. Zeev Falk, Father Bargil Pixner and author,
Aharon Liron,
taking part.
Travel Abroad
During September 1997, a group of youth travelled to Germany for
two weeks,
where they visited a number of locations, including Berlin, Marburg
and Frankfurt,
all cities of special importance to German and Jewish history. They
visited Jewish
communities, synagogues, cemeteries, commemorative sites, etc. They
were also able
to meet with representatives of the DKR, the German interfaith organization.
Seminars and Conventions
During December 1996, the Association together with Bet Hagefen
and other
groups, sponsored an international assembly of religious leaders. About
40 persons
attended the two day meeting held in Haifa. The attendees included
Jews, Christians,
Moslems, and members of Bahai, from Israel, Jordan and the Palestine
Authority.
The aim was to create an atmosphere of support for peace in the region
and it was
hoped that similar meetings would be convened from year to year. The
attendees
included philosopher Bernard Henri Levi, Mayor of Haifa, Mr. Amran
Matzna, Rabbi
Yitzhak Bardea, Chief Rabbi of Ramat Gan and Bishop George Almor, the
Catholic
Bishop of Jordan and many others.
Trips and Visits
Under the rubric, "Meetings with Remarkable People", members of
the
Association, on May 7, 1997, travelled to the Galilee. They met with
persons such as
Sheik Muhmad Halil of B'ainah, an expert in magic and spirits. Afterwards
the group
visited the site of "Man and Earth," established by the great scholar,
Hamzi Aridah,
as a place to study and practice the ways of harmonizing man and nature.
The day
concluded with a visit to the Arab Museum in Sachnin where aspects
of Arab culture
were examined.
"In the Footsteps of the Karaites," was the theme of a trip on
October 21, 1997.
Prof. Jonathan Shunri guided the visitors on a tour of a Karaite community
explaining
the thought, customs and history of this ancient yet still extant sect
which broke off
from rabbinic Judaism many centuries ago.
International Participation
In September 1997, representatives of the Association participated
in meetings of
"The International Council of Christian and Jews" (ICCJ). Seven representatives
of
different streams of Judaism and Christianity stood for the Association
in a young
leadership meeting^. Three representatives partici\pated in a meeting
dealing with
women's issues. All the representatives participated in the main meeting
which dealt
with the topic, "The 'Other' as Mystery and Challenge." Some 200 people
from all
over the world attended the proceedings.
Ties with Palestinian Organizations
In recent years, organized events have been developed to bring
Israelis and
Palestinians together. These include the Al-Liqa Center from Bethlehem
which had
been focusing on Moslem-Christian relations, but is now attempting
to bring Jews
and Israelis into the process of rapprochment. Thus far, two events
have taken place:
the first was a weekend meeting in Jerusalem during December 1994 on
the subject,
"Towards Religious Toleration in Our Region." The meeting was difficult
but useful,
even good.
A second meeting was held in June 1995 in the Notre Dame Hotel
in Jerusalem.
While the discussions were sharp and not easy, the personal encounters
were fruitful.
Six seminars for young people are being planned for 1998 in cooperation
with
Al-Liqa Center under the sponsorship of "People to People". The first
took place in
Kalia near Qumran with 40 participants on Friday-Saturday, February
6th7th.
During 1997, ties were established with an interfaith group of
young people from
the Lutheran Church of Bet Jalah.
During December 1997, members of the Association participated
in a seminar of
the "people to people" program in the Palestine Hotel in Gaza. During
the seminar,
connections were established with representatives of "The Movement
of Supporters
of Peace and Equality," which is based in Khan Yunis. They expressed
a desire to
cooperate with the Association. In a meeting which took place in Jerusalem,
plans
were made for a program of two seminars to take place during 1998.
Reports
Seminar on Intercultural and Interreligious Coexistence
David Yellin Teachers Seminary, Hebrew University Jerusalem
"I listen to others speak about themselves and their heritage and try
to answer their
questions about mine and I discover my own identity." These are the
words with
which a third year B.A. student, participating in the multicultural
and multireligious
seminar at the David Yellin Teachers Seminary in Jerusalem summed up
her
experience. This innovative and exciting program, initiated and sponsored
by the IIA,
is now running for the third year in succession and has become part
of the seminary's
curriculum. Two lively Israeli psychologists, Dr. Shafik Massalcha,
and Dr. Itamar
Luria, co-run the project and demonstrate co-existence with their humorous
camaraderie and easy collaboration.
Men and women, Christians, Muslims and Jews, secular and observant,
representing almost every ethnic community in the country participate
in weekly
group meetings over the entire academic year. This seminar aims at
a
multidimensional impact: It sets the experience of the individual students'
encounter
with the "other" within an academic framework whilst at the same time
equipping
these future teachers with knowledge of group dynamics and techniques
for dealing
with conflict and tension. At the end of the year, students are required
to present an
academic paper integrating an aspect of their experiences with theoretical
knowledge.
This program has proved so successful that the Department of
Sociology of the
Hebrew University invited Dr. Luria and Dr. Massalcha to replicate
it in their
department where it is being carefully documented by a doctoral student
who is
basing her dissertation on this work.
Eva Morris, Jerusalem
Interfaith Forum of Religious Leaders: A New Program
Over the year the Association has been focusing most of its activities
on laypeople,
working on the grassroots level to promote tolerance and understanding
among
members of different faiths in Israel. After years of grassroots level
work, the
Association has come to realize that it is essential to target Israel's
leadership as well,
and to provide clergy with similar forums for open dialogue. Religious
leaders
generally wield tremendous influence in their particular communities,
not only as
authorities on religious practice and theology, but also as teachers
and role models
with the power to affect attitudes toward the greater society and towards
members of
other faiths. Through sermons, public statements, policy decisions
and personal
example, rabbis, sheikhs, ministers and priests are able to influence
a vast number of
people. Due to the unique position of religious leaders within their
communities,
religious dialogue among these influential leaders can serve a two-fold
purpose. By
bringing religious leaders into contact with leaders of other faiths,
the Association
hopes to counteract intolerance and prejudices among these religious
figures.
Moreover, through these leaders, the Association hopes to promote greater
interreligious understanding and open-mindedness among each leader's
constituency,
and to correct misperceptions these constituencies hold concerning
other religions.
Creating a forum for dialogue and exchange among religious leaders
also will bring
together leaders who generally have little opportunity for interaction.
The clergy
tends to be occupied with the needs of their communities and the demands
of their
position, and rarely come into contact with or conduct discussions
with leaders of
other faiths. Thus, the Association believes it is crucial to target
such leaders, and
broaden their awareness of the issues facing other religious leaders,
and the shared
interests and concerns of the all clergy. While there are other seminars
and meetings
of religious leaders currently taking place within Israel, they are
generally on a purely
formal level, involving lectures and speeches, but providing little
opportunity for
open discussions. The forum proposed by the Association will emphasize
open
dialogue and even social interaction, allowing the participants to
become truly
acquainted with each other and to delve into issues of joint concern
and interest. In
addition, the Association has the resources and connections to recruit
many
prominent religious leaders for the forum, leaders who rarely attend
other seminar
programs. Finally, by establishing the program in an open forum framework,
the
Association will assure that the meetings will be as inclusive as possible,
and that
leaders will have many opportunities to attend the forum, which will
be held monthly.
Joseph Emmanuel, Jerusalem
Developing Inter-Faith Dialogue in the Middle East
A Colloquium exploring Moses in the Three Abrahamic
Faiths
Recognizing that interfaith work in the Middle East is still at a very
early stage, the
Royal Institute for Inter-Faith Studies (Inter-Faith Dialogue Program),
Jordan, the
Israel Interfaith Association, Israel, The South Group for Research,
Egypt, and Al--
Liqa Center, the PNA, in cooperation with parallel organizations in
the region,
propose to hold a major interfaith Colloquium in Amman, Jordan. The
hope is that
this first meeting will be one of a series, and that ultimately such
meetings will be
instituted as an annual activity. The proposed Colloquium will bring
together young
people of Jewish, Christian and Muslim background from several national
contexts in
the region. Through focused discussions among committed participants
who are
actively involved in their home communities, it is hoped that a positive
contribution
can be made to the progress of efforts to break down barriers and to
encourage
mutual understanding among the region's varied populations groups.
The value of
such work at this critical juncture in the unfolding of the peace process
in the regions
is, of course, universally recognized.
The framework is to devote the four days of the colloquium to
discussions and
interactive work among participants revolving around the chosen theme,
which will
be introduce by three senior speakers, each addressing the role of
Moses in his or her
religious tradition. The emphasis will be not only on scriptural dimensions,
but also
on the relevance of Moses today for the religious communities as they
grapple with
the challenges of the approaching century. In addition to structured
activities,
substantial time will also be devoted to social and cultural activities
designed to
create a relaxed atmosphere conductive to openness and constructive
exchange.
Some thirty participants will be invited from the Moslem, Jewish
and Christian
population of Jordan, Israel, Egypt and the areas controlled by the
Palestinian
National Authority. These will include young people and those not typically
involved
in interfaith work.
Administration of the project will be the responsibility of the
three coordination
institutions: the Royal Institute for Inter-Faith Studies (Inter-Faith
Dialogue
Program), Jordan; the Israel Inter-Faith Association, Israel; and the
South Group for
Research, Egypt. Each institution will provide a list of suitable participants,
and will
take responsibility for liaison with them.
Three fundamental goals have been established for this project:
1. to create a successful forum for an ongoing encounter between
young people
from different cultural and religious backgrounds in the Middle East,
with the intent
of encouraging more balanced perception;
2. to bring together young people from religious groups that
are typically
underrepresented in dialogue activities;
3. to establish of momentum which, it is hoped, will reach wider
spheres of
influence in the respective societies, through varied follow-up programs
that will
highlight the importance and contemporary relevance of continued dialogue.
Yehuda Stolov
Developing Teaching Material on Common Themes in
Judaism,
Christianity and Islam
by A Working Group of Jewish and Palestinian Educators
Religion in the Israeli-Palestinian conflict
Although the Israel-Palestinian or the Arab-Jewish conflict is not a
religious conflict,
but a conflict about territory, political, economic and strategical
interests as well as
ethnic and cultural differences, it becomes more and more clear that
religion cannot
be left out of the equation. Every day we hear heated religious arguments
in favor of
the position that are at stake, and often in a crude and offensive
manner with
incitement to violence, leaving the impression that religion and peace
are
contradictions. Many people striving for understanding the Other in
the conflict and
for establishing peaceful relations, therefore, turn away from religion
in disgust,
leaving it in the hands of the extremists and the fanatics. In doing
so, they throw away
any chance to draw on religious resources for reconciliation, understanding
and
peace. That is all the more regrettable, for in the Middle East religion
remains an
important element in the identity of the various ethnic and national
groups.
Particularly at a time when there seems to be a development - however
slow and
agonizing - from confrontation and war to cooperation and living-together
between
Jews and Arabs Palestinians, it becomes even more important to create
better
understanding of the deeper layers of the identity of the Other, in
which - even in
secular forms - religious components play a considerable, though often
unconscious
role.
Teaching about the Religion of the Other
Concentrating on education means that students should become acquainted
with the
religion of the Other in its authentic expressions and intentions,
and not in the
distorted, prejudiced and stereotypical way it is often presented in
public opinion,
publicity media and all kinds of propaganda. A serious problem, however,
is that
many students do not know in sufficient depth about their own religious
traditions
and are still in the process of becoming familiar with them. How then
can they be
expected to learn about religious traditions of the Other? In the age
group of 12 - 18
years, for instance, a person is just beginning to perceive his or
her identity as
different from others, and also to question his or her own identity:
Why am I who I
am and why is the Other different? This age is a time in which one
can begin to
appreciate one's own tradition as distinct from other traditions and
identities, and can
start to ponder those similarities and differences. An important question
is, therefore:
how can teaching about the religion of the Other, in its authentic
expressions and
intentions - without distortions, prejudices and stereotypes - be brought
into harmony
with strategies that also strengthen one's own identity, including
its religious
components?
Common Themes: Differences and Similarities
One of the answers is that when dealing with the religious tradition
and identity of the
Other, we must look, at the same time, for possibilities of developing
a deeper and
more mature understanding of our own tradition and identity. A good
way to do so is
by dealing with common themes of one's own and the other's tradition
and identity,
by examining the different ways these themes are interpreted, articulated
and
elaborated in the two traditions. This approach is likely to result
in strengthening and
deepening one's own identity, while learning to respect the Other in
his or hers. The
question which now arises is: Should one emphasize the similarities
or the
differences? There is good reason to start with emphasizing difference
rather than
similarity, and to accept as a challenge the celebration of diversity.
Differences
should not be experienced as threats but as enriching, making life
interesting and
exciting. This is an important element in the process of developing
a mature identity
and personality. It is essential to avoid any easy or shallow harmonization
when
dealing with common themes, since each religious tradition has its
own inner
structure and intentionality. Religious traditions are comparable with
languages
which have their own particular vocabulary, grammar, syntax, idioms,
semantics,
etc., which cannot be exchanged, but should be recognized and appreciated
by
everyone who learns that language. In a similar way, one should perceive
different
religious traditions in their own integrity. Syncretism - making a
mixture of elements
from different religions and traditions - is the opposite of respect
for the dignity and
worth of another religious tradition.
Developing Educational Material
A limited number of themes will be chosen for the members of the working
group to
study and develop into appropriate educational materials. The members
will
exchange information about the ways in which the themes are understood
and
articulated in their respective traditions. Much thought and effort
will be devoted to
understanding the differences and similarities reflected in the cultural
and world view
of each tradition and how these might be handled in the teaching process.
The next
step will involve the preparation of educational materials, writing
text books, teacher
training, all the stuff of preparing a major curriculum. This undertaking
is a massive
one, but absolutely vital for the ultimate well-being of this troubled
region. As the
ancient Jewish teaching puts it: "We may not finish this sacred task,
but we are not
free to desist from it" (Ethics of the Fathers).
The following list is a sample list of the educational themes
that the working group
intends to deal with:
Living in the same land, which is contested - and therefore named
differently - by
Jews and Palestinians. How do Jews, Muslims and Arab Christians relate
to this land
on the basis of their history and traditions? Comparison of memories
from the point
of view of their religious traditions. A special and important subtheme
is the
attachment to Jerusalem as experienced in the three traditions. (Geography,
History,
Civics)
Abrahamic origins: Differences and similarities in Jewish, Christian
and Muslim
ways of viewing Abraham, Isaac and Ishmael. In this framework, the
Akedah story as
developed in Jewish tradition may be compared with interpretations
and applications
of this story in Christian and Muslim traditions. (Language and Literature,
Art)
The Basis of Revelation in the three religions: Torah in Judaism,
Jesus Christ in
Christianity, Koran in Islam (History, Language and Literature).
Tradition: Halachah and Aggadah in Judaism; Dogma and Teaching
of the Church
in Christianity; Hadith and Sunna in Islam (History, Language and Literature)
The religious community and its leadership: The People of Israel
in Judaism, the
Church in Christianity, the Umma in Islam. (History, Civics)
Moral issues in the three religious traditions: e.g., connected
with marriage and
family, the relations between man and woman, the position of women,
distribution of
wealth, form of government, etc. (Civics, History, Economics, Biology)
Feasts and Fasts in the three religions (Language and Literature,
Music,
Geography)
Dr. Coos Schoneveld
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