French Sufi Imams praise Pope after Vatican Audience

By The Editor - On Oct 20th 2013 - in EuropeWorld

Recently, a group of eight French imams became a part of the general audience with Pope Francis recently, and thereby claiming that they observed the Catholic leader as a figure of peace and reconciliation.

“We feel something strong with this pope. We, the minorities need him,” said Hassen Chalghoumi, a Tunisian imam in Drancy, a suburb of Paris. “Moderates should be supported. We should not be grouped with extremists who burn churches,” he said.

The visit was facilitated by Marek Halter, a French writer of Polish Jewish origin, who had a brief meeting with the pope during the audience in St Peter’s Square. Out of the eight imams who were all “Sufis”, seven hailed from Paris and suburbs and one from Marseille.

Tarak Ben Ammar, Tunisian cinema and television tycoon brought the imams on his private plane stating that the visit would improve inter-religious dialogue. “We have a problem to resolve ourselves. Christians had this in the Middle Ages. Political Islam is winning the upper hand,” Ben Ammar said. Halter said that Francis “can do what Benedict XVI never managed to do: reconcile Christianity and Islam”.

Credit:  http://theliteral.com/french-sufi-imams-praise-pope-vatican-audience/

UN Refugee Agency - Welcoming the Stranger

UNHCR - WELCOMING THE STRANGER: AFFIRMATIONS FOR FAITH LEADERS

 

This document is available in other languages in the PDF file listed lower on the page.

A core value of my faith is to welcome the stranger, the refugee, the internally displaced, the other. I shall treat him or her as I would like to be treated. I will challenge others, even leaders in my faith community, to do the same.

Together with faith leaders, faith-based organizations and communities of conscience around the world, I affirm:

I will welcome the stranger.

My faith teaches that compassion, mercy, love and hospitality are for everyone: the native born and the foreign born, the member of my community and the newcomer.

I will remember and remind members of my community that we are all considered “strangers” somewhere, that we should treat the stranger to our community as we would like to be treated, and challenge intolerance.

I will remember and remind others in my community that no one leaves his or her homeland without a reason: some flee because of persecution, violence or exploitation; others due to natural disaster; yet others out of love to provide better lives for their families.

I recognize that all persons are entitled to dignity and respect as human beings. All those in my country, including the stranger, are subject to its laws, and none should be subject to hostility or discrimination.

I acknowledge that welcoming the stranger sometimes takes courage, but the joys and the hopes of doing so outweigh the risks and the challenges. I will support others who exercise courage in welcoming the stranger.

I will offer the stranger hospitality, for this brings blessings upon the community, upon my family, upon the stranger and upon me.

I will respect and honor the reality that the stranger may be of a different faith or hold beliefs different from mine or other members of my community.

I will respect the right of the stranger to practice his or her own faith freely. I will seek to create space where he or she can freely worship.

I will speak of my own faith without demeaning or ridiculing the faith of others.

I will build bridges between the stranger and myself. Through my example, I will encourage others to do the same.

I will make an effort not only to welcome the stranger, but also to listen to him or her deeply, and to promote understanding and welcome in my community.

I will speak out for social justice for the stranger, just as I do for other members of my community.

Where I see hostility towards the stranger in my community, whether through words or deeds, I will not ignore it, but will instead endeavor to establish a dialogue and facilitate peace.

I will not keep silent when I see others, even leaders in my faith community, speaking ill of strangers, judging them without coming to know them, or when I see them being excluded, wronged or oppressed.

I will encourage my faith community to work with other faith communities and faith-based organizations to find better ways to assist the stranger.

I will welcome the stranger.

Founding Principles

The call to “welcome the stranger,” through protection and hospitality, and to honor the stranger or those of other faiths with respect and equality, is deeply rooted in all major religions.

In the Upanishads, the mantra atithi devo bhava or “the guest is as God” expresses the fundamental importance of hospitality in Hindu culture. Central to the Hindu Dharma, or Law, are the values of karuna or compassion, ahimsa or non-violence towards all, and seva or the willingness to serve the stranger and the unknown guest. Providing food and shelter to a needy stranger was a traditional duty of the householder and is practiced by many still. More broadly, the concept of Dharma embodies the task to do one’s duty, including an obligation to the community, which should be carried out respecting values such as non-violence and selfless service for the greater good.

The Tripitaka highlights the importance of cultivating four states of mind: metta (loving kindness), muditha (sympathetic joy), upekkha (equanimity), and karuna (compassion). There are many different traditions of Buddhism, but the concept of karuna is a fundamental tenet in all of them. It embodies the qualities of tolerance, non-discrimination, inclusion and empathy for the suffering of others, mirroring the central role which compassion plays in other religions.

The Torah makes thirty-six references to honoring the “stranger.” The book of Leviticus contains one of the most prominent tenets of the Jewish faith: “The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt.” (Leviticus 19:33-34). Further, the Torah provides that "You shall not oppress the stranger, for you know the soul of the stranger, having yourselves been strangers in the land of Egypt.” (Exodus 23:9)

In Matthew’s Gospel (25:35) we hear the call: “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me…” And in the Letter to the Hebrews (13:1-2) we read, “Let mutual love continue. Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it.”

When the Prophet Muhammad fled persecution in Mecca, he sought refuge in Medina, where he was hospitably welcomed. The Prophet's hijrah, or migration, symbolizes the movement from lands of oppression, and his hospitable treatment embodies the Islamic model of refugee protection. The Holy Qur’an calls for the protection of the asylum seeker, or al-mustamin, whether Muslim or non-Muslim, whose safety is irrevocably guaranteed under the institution of Aman (the provision of security and protection). As noted in the Surat Al-Anfal: “Those who give asylum and aid are in very truth the believers: for them is the forgiveness of sins and a provision most generous.” (8:74)

There are tens of millions of refugees and internally displaced people in the world. Our faiths demand that we remember we are all migrants on this earth, journeying together in hope.

Background

In December 2012, UN High Commissioner for Refugees António Guterres organized a Dialogue with faith leaders, faith-based humanitarian organizations, academics and government representatives from countries around the world on the theme of “Faith and Protection.” As the High Commissioner noted in his opening remarks, “…all major religious value systems embrace humanity, caring and respect, and the tradition of granting protection to those in danger. The principles of modern refugee law have their oldest roots in these ancient texts and traditions.” At the conclusion of this landmark event, the High Commissioner embraced a recommendation for the development of a Code of Conduct for faith leaders to welcome migrants, refugees and other forcibly displaced people, and stand together against xenophobia.

In response to this call, from February through April 2013, a coalition of leading faith-based humanitarian organizations and academic institutions (including HIAS, Islamic Relief Worldwide, Jesuit Refugee Service, Lutheran World Federation, Oxford Centre for Hindu Studies, Religions for Peace, University of Vienna Faculty of Roman Catholic Theology, World Council of Churches, World

Evangelical Alliance and World Vision International) drafted “Welcoming the Stranger: Affirmations for Faith Leaders.” The Affirmations, which have been translated into Arabic, Chinese, French, Hebrew, Russian and Spanish, inspire leaders of all faiths to “welcome the stranger” with dignity, respect and loving support. Faith groups around the world will use the Affirmations and supporting resources as practical tools to foster support for refugees and other displaced people in their communities.

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Who is St Arnold Janssen?

The Janssen Spirituality Centre for Inter-religious and Cross-cultural Relations is named in honour of St Arnold Janssen SVD (1837-1909).

For a brief biography of Arnold Janssen, please click here.

Prayer for Peace

God, you are the source of life and peace.
Praised be your name forever.
We know it is you who turn
our minds to thoughts of peace.
Hear our prayer in this time of crisis.

Read more: Prayer for Peace

Saudi Interfaith Center Opens In Vienna

Saudi Interfaith Center Opens In Vienna

A major new international interreligious dialogue initiative, in which the Holy See is participating as Founding Observer, was inaugurated Monday evening in Vienna, Austria. An initiative originally of the king of Saudi Arabia, Abdullah bin Abdulaziz, and named after him, the King Abdullah bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue, or KAICIID, has come to involve the Kingdom of Saudi Arabia, the Kingdom of Spain, and the Republic of Austria, as Founders, with the Holy See participating as a Founding Observer.

Conceived as a major international hub of interfaith and interreligious dialogue in which the sharing of practical know-how developed through hard work at building concord, understanding and peaceful co-existence can take place, and grievances be addressed and remedies to them proposed, KAICIID has the recognition and full support of the United Nations. UN Secretary General Ban ki-Moon was in attendance Monday as one of the guests of honour, and spoke words of encouragement. "I fully support your vision of religion as an enabler of respect and reconciliation," said Ban in his remarks to some 800 guests, including guests of honour, among whom were major religious leaders: His Holiness, the Ecumenical Patriarch of Constantinople, Bartholomew I; the Chief Rabbi of Moscow and President of European Rabbis, Pinchas Goldschmidt; the President of the Islamic League, Dr. Abdullah Al Turki. High-ranking government officials were among the guests of honour as well, including the Minister of Foreign Affairs for Saudi Arabia, Prince Saud al Faisal Bin Abdulaziz Al-Saud, the Minister of Foreign Affairs for the Republic of Austria, Dr. Michael Spindlegger, and the Minister of Foreign Affairs for the Kingdom of Spain, Jose Manuel Garcia-Margallo y Marfil, all of whom also offered their countries’ official auspices for the KAICIID initiative in terms and tones of palpable urgency.

There is no denying KAICIID is an ambitious project: King Abdullah has offered three years of support to it, during which KAICIID is to become financially self-sufficient, and after which KAICIID must stand and walk on its own, or stumble and fall. Indeed, one might define the formal inauguration ceremony Monday evening at the Hofburg Palace in Vienna as an evening of Imperatives. Expressions like, “the Centre must succeed,” and, “this initiative must not fail,” were on the lips of each of the guests of honour who delivered remarks. The Holy See was represented by the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, who perhaps said it best when he called attention to the inescapable fact that the eyes of the world are on KAICIID. “We are being watched,” he said, and went on to say, “Everyone is expecting from the initiative of His Majesty King Abdullah, supported by the governments of Austria and Spain, with the assistance of the Holy See as Founding Observer, honesty, vision and credibility.” Cardinal Tauran went on to say, “This Centre presents another opportunity for open dialogue on many issues, including those related to fundamental human rights, in particular religious freedom in all its aspects, for everybody, for every community, everywhere.”

“In this regard,” he continued, “you will understand that the Holy See is particularly attentive to the fate of Christian communities in countries where such a freedom is not adequately guaranteed. Information, new initiatives, aspirations, and perhaps also failures will be brought to our attention,” and that, when such things do come to members’ attention, “It then will be the task of the Centre – and when possible with the cooperation of other organizations – to verify their authenticity and to act consequently, in order that our contemporaries not be deprived of the light and the resources that religion offers for the happiness of every human being.”

Chris Altieri reports from Vienna

From Vatican News Today:  http://www.news.va/en/news/cardinal-tauran-kaiciid-a-centre-for-open-dialogue?utm_source=dlvr.it&utm_medium=twitter&utm_campaign=catholiclisa

World Interfaith Harmony Week - February 2015

The World Interfaith Harmony Week was first proposed at the UN General Assembly on September 23, 2010 by H.M. King Abdullah II of Jordan. Just under a month later, on October 20, 2010, it was unanimously adopted by the UN and henceforth the first week of February will be observed as a World Interfaith Harmony Week.

Read more: World Interfaith Harmony Week - February 2015