Executive Summary: "What Do We Want the Other to Teach About Us?"

On March 19-21, the Center for Christian-Jewish Understanding (CCJU) of Sacred Heart University, Fairfield, Connecticut, in cooperation with the Edmonton Interfaith Centre for Education and Action, (EICEA) Alberta, Canada, sponsored a conference where Jews, Christians and Muslims participated in a dialogue at Beth Shalom Synagogue entitled "What Do We Want the Other to Teach About Us?" This is the second of five conferences to be conducted under the same theme.

Over 20 scholars from Canada and the United States attended the proceedings with the additional attendance of graduate students from Alberta University and several hundred observers who joined each of the sessions spread over the three days. The conference included presentations by noted scholars with prepared responses, followed by discussion, critiques and suggestions by all of the participants. Presentation included an examination of the place and tradition of history from the Jewish, Christian and Muslim faith traditions on "What Do We Want the Other to Teach About Us?"

Before the conference formally began, Rabbi Joseph H. Ehrenkranz and Dr. David L. Coppola of the CCJU attended a Harmony Brunch on Sunday, March 19, 2000, at the Mayfield Inn in Edmonton. This event marked the International Day for the Elimination of Racial Discrimination which the United Nations had designated for March 21, the day in 1966 when South Africa's Sharpeville Massacre occurred. Canadian Senator Douglas Roche, O.C., and the president of the Canadian Multicultural Educational Foundation, Robinson Koilpillai, C.M., were the guest speakers. They both challenged the audience to rise above prejudice and indifference and work to overcome systemic inequality in the world by seeking justice and working for peace, especially through local synagogues, churches and mosques. Senator Roche said, "Canada must stand for tolerance and equality. Our future lies in a relationship with the world's citizens." The brunch concluded with a prayer service.

Later that evening, over 500 people gathered at Edmonton City Hall to participate at an interfaith prayer service to commemorate the International Day for the Elimination of Racial Discrimination and the beginning of the CCJU conference, "What Do We Want the Other to Teach About Us?" Representatives from 15 religious traditions offered prayers in the forms of readings, song, dance, ringing of bells, lighting candles and chants. At the conclusion of each prayer, the congregation said together, "We affirm this prayer, celebrate our diversity and may peace prevail on earth." An interfaith choir led the participants in song and prayer.

The mayor of Edmonton, William Smith, welcomed those gathered and praised the citizens for working together for social justice and being a model for celebrating religious diversity. He said, "The walls that divide us must come down. The understanding you are building through the arts, religion, culture, knowledge and commerce will have a global impact."

Rabbi Ehrenkranz also spoke at the prayer service and said, "We have not conquered discrimination. But we have the tools. By remembering the past and pledging to improve the future through dialogue and respectful teaching of the other, we will have a world of peace." He continued, "We are made in God's image and we are called to holiness. Our diversity and creativity for good is because of the magnificent diversity of God's plan."

Summary of the Conference Proceedings Monday, March 20, 2000: Morning Session

Moderator: Neil Loomer, Ritual Director, Beth Shalom Synagogue, Edmonton Presenter: Dr. Derek J. Penslar, Samuel Zacks Chair in Jewish History, University of Toronto "What Do We Want the Other to Teach About Judaism, From a Historical Perspective?" Respondents: Dr. Andrew Gos, University of Alberta, Edmonton Rabbi Lindsey Bat Joseph, Temple Beth Ora, Edmonton

Those Christians or Muslims attending the conference who wished to teach about Judaism and its history were asked by the speakers to recognize the diverse expressions of Judaism and to teach Jewish history as one would teach universal history and as a part of universal history. All of the speakers noted that the history of the Jewish people is complex and multidimensional due to historical, ethnic and religious influences. Dr. Penslar said that there is no single way to teach Jewish history, but Jewish history is best understood and taught by a comparative model that is grounded on its own internal affirmations and memory of experiences with God, others and the world. Further, those affirmations, as well as the time lines associated with them, need to be appropriately understood and compared to those observations and understandings of those from outside the community. The history of the Jews is the history of a great civilization whose responsibility it is to sanctify the everyday world, he said.

A second point that Dr. Penslar examined was the dynamic quality of rabbinic Judaism, which "was enhanced by the Jews' social conditions as a stateless, scattered and primarily urban people." He continued, "The Jews' cultural and economic creativity is all the more remarkable given the persecution and discrimination that they have long endured." The speaker noted, however, that the legal, social and economic privileges of Jews varied considerably across time, which is why it would not be appropriate or accurate to reduce the history or experience of the Jewish people solely to a position of "victim status." None of the speakers viewed powerlessness as a virtue in and of itself, "nor does it bestow virtue," Dr. Penslar said. On the other hand, the Shoah was a cataclysm that must be remembered in the historical journey of the Jewish people.

The respondents affirmed that history is important but so too is abstract and applied theology. Theology affects history as much as history affects theology. These speakers said that despite some fundamentalist Christians who attempt to reduce the role of Jews to one that merely ushers in the End of the World, the story and life of Judaism is valid and unfinished and powerfully continues to mediate God's presence in the world. In particular, Rabbi Bat Joseph asserted, "it is important to realize that it is one's relationship with Jewish history that is just as important as Jewish history. Interpretations and perceptions often differ concerning events and texts, but the Torah comes alive and history becomes the basis of prayer, ritual, study, in short, the substance and fabric of Jewish life."

Finally, the speakers said that Judaism is open and willing to share questions, issues and struggles with others in their journey of faith and revelation. In addition to revealing Himself to the Jews, God has spoken and acted in history with all of His creation, they said. History is a vehicle for the affirmation of faith or identity, as well as a process of self-discovery. Jewish history is bound up with the history of all people. We are companions on a mutual journey. As Jewish history evolves, so too are all people invited into that journey of their community of faith that leads to God's holy mountain described by the Prophet Isaiah.

Questions and discussion surfaced by the large group focused around the historical identity of the Jewish people as a religious and ethnic group as well as members of a civilization. Further discussion probed the topics of fundamentalism and religious extremism, historical revisionism of the Shoah, the branches of Judaism which are all connected to the Tree of life. The participants also discussed the Torah, the place of the Prophets in the process of history and revelation and a clarification of the internal reference-not a comparative characteristic-of Jews as a chosen and holy people whom God expects much of.

Monday, March 20, 2000: Afternoon Session

Moderator: Right Reverend Victoria Matthews, Anglican Bishop of Edmonton Presenter: Dr. Leonard Swidler, Temple University, Philadelphia "What Do We Want the Other to Teach About Christianity, from a Historical Perspective?" Respondents: Rev. Clint Mooney, St. Matthew's United Church, Calgary, Alberta Dr. Adrian Leske, Concordia University College, Edmonton

Those Jews or Muslims attending the conference who wished to teach about Christianity and its history were also asked to recognize the diverse expressions of Christianity and to teach Christian history as one that is rooted in the Hebrew Tradition, Dr. Swidler said. Further, Christianity developed out of the Jewish understanding of the goodness of creation, covenants, the Decalogue, love of one God and love of neighbor, and the prophetic tradition of justice, which places an emphasis on what must we do (in contradistinction to what must we think) especially towards the poor, widows, strangers and orphans. Christian history is best understood and taught by beginning with Yeshua of Nazareth, a charismatic Jewish teacher, preacher and prophet, and one whose followers eventually came to understand as Christ, messiah, and incarnation of the Divine, who proclaimed the reign of God, the way to wholeness and salvation.

Dr. Swidler said that as the Christian religion grew in large numbers of Gentile members and was incorporated into the Roman Empire, councils such as Nicea (325) and Calcedon (451) sought to accurately describe and define the experience of God in history. Concepts such as the Trinity, and the understanding of the natures of Yeshua, Jesus, as truly divine and human, were gradual developments in understanding, he said.

There were major separations in Christianity, most notably in 1054, which marked the split between East and West; and the Protestant Reformation of the 16th Century. These separations have resulted in distinct communities that have different ecclesiologies and varying approaches to the interpretation of history and revelation.

Although significant historical events occurred in the Middle Ages and Renaissance, Dr. Swidler said that the most remarkable occurrence in Christianity has been its encounter with the Enlightenment and modernity which opened Christianity up to a dynamic view of history and its place and part in shaping this world. The Enlightenment set the stage for individuals to exercise personally their own freedom and responsibility and search for God's presence in the signs of the times, which led to reform and renewal and interreligious dialogue. The speakers agreed that many statements and documents by Christian communities, notably those of Vatican II, the United Church of Canada and the World Council of Churches, have attempted to engage the modern world and respectfully dialogue with people of different faith experiences and traditions.

Dr. Swidler said that Christians recognize and affirm that Jews, Christians and Muslims all hold to a belief in one God who is revealed to all and communicates in history through events and people. A relationship with God has ethical consequences that are illustrated through the Prophets and Scriptures, both of which guide the people of the Word to live lives in covenantal community, faith, law, love, justice and witness.

Dr. Swidler concluded by saying that because of its embrace of modernity and its growth in democratic societies, Christianity is uniquely positioned for dialogue. They are in a creative mode partly because of the necessary re-examination of Christian identity after the terrible crimes of the 20th century, not least of which was the Shoah. Dr. Leske said, "The ways that Christians have related in faithfulness and love to God and each other is their history--a history that has not always been marked by peace or justice-will be the seeds that will take root in a living covenant that seeks to flower and bear fruit in the reign of God."

Questions asked by participants focused around how a more Judaized and historical portrayal of Christianity might be received by a more evangelical group of Christians whose mission might be more intent upon conversion than dialogue. The question was also asked whether Christians could stress the uniqueness of Jesus without imposing a claim to exclusivity? Other topics of discussion touched upon different Christologies, Trinity, the Wisdom tradition, modernity in conversation with post-modernity, dialogue and how such a process can deepen, enrich and affirm the faith of other Christians, Jews and Muslims.

Tuesday, March 21, 2000: Morning Session

Moderator: Mr. Larry Shaben, president, Muslim Research Foundation, Edmonton Presenter: Dr. Jamal Badawi, Saint Mary's University, Halifax, Nova Scotia "What Do We Want the Other to Teach About Islam, from a Historical Perspective?" Respondents: Dr. Saleem Qureshi, University of Alberta, Edmonton Mr. Hasan Nazarali, Al-Waez, Ismali Muslim Community, Edmonton

Those Jews or Christians who teach about Islam and its history were asked to work to eradicate the common misconceptions about Islam, especially that Islam is an extremist religion that promotes violence and is oppressive towards women. Dr. Badawi said that Islam is not a one-dimensional religious group, but very complex, especially due to the political situations around the world. He continued, "Discrimination is forbidden on any basis, including religion, because it is God's will that there would be different religions on the earth until the last day. Terrorism is never justified, and violence is only justified in the name of Islam as a means of self-defense or a last resort from oppression."

All of the speakers stressed that Islam teaches about the unity and compassion of the one true God who asks believers to surrender to Him. The Prophets, Revelation, Scriptures and ethical living all challenge human beings to play a role in history. When humans live in peace and unity, they are a living sign of God's nature of unity and oneness. The speakers confirmed that the example and inspiration of the Prophet Mohammed stills hold a central place in the community's process of discerning God's will for them. The Qur'an is a guide for action and prayer and the main source from which Muslims derive their laws, ethics and theology.

Islam, much like Judaism and Christianity, is marked by a community that engages its sources and applies them to the ethical fabric of daily life. Islam is a religion as well as a way of life and a civilization that affirms the importance of ethical relationships in spreading its message of justice and compassion to the world.

Questions and discussion focused primarily on the organization of Islam, politics and religion, genocide, Muslim intra-religious relations and understandings, the relationship of women and men, and the courage of individuals to stand up and speak against injustice committed in the name of religion.

Connections and Conclusions

A number of themes and possibilities emerged from the conference proceedings that were discussed at the summary session led by Dr. Coppola and Rabbi Ehrenkranz on Tuesday afternoon. First, the Word of God could arguably be seen as a history of dialogue, a covenantal relationship with a God who has chosen to communicate with humanity and invites us to live ethical lives in community. Subsequently, Jews, Christians and Muslims theologize and recall history because God has been revealed to them and they want to interpret and share that message of peace, unity and compassion with present and future generations. In this sense, the 1998 Vatican document, We Remember, is accurate in saying, "there is no future without memory" (p. 6). The 20th Century has seen unprecedented destruction and leaves us with choices for peace or war, hope or despair, forgiveness or revenge, faith or doubt, and love or hate. A religious and moral memory is essential if we are to realistically shape a safe future. Since God's revelation is heard in many languages, people of faith have a responsibility to share the truth, wisdom and mercy of God with each other so that all can faithfully follow God's will in all of its plurality of expression.

A second insight emerged that was best summarized by a comment made by Rabbi Bat Joseph of Temple Beth Ora, Edmonton, "Our history has not always been that historical." Indeed such sentiments were echoed throughout the conference. In his summary, Dr. Coppola suggested that Thomas Cahill in the 1998 book, The Gifts of the Jews, also grappled with the need for religious people to expand the notion of history beyond the simple repeating of facts. Cahill writes, "We normally think of history as one catastrophe after another, war followed by war, outrage by outrage--almost as if history were nothing more than all the narratives of human pain, assembled in sequences. And surely this is, often enough, an adequate description. But history is also the narratives of grace, the recounting of those blessed and inexplicable moments when someone did something for someone else, saved a life, bestowed a gift, gave something beyond what was required by circumstance" (p. iii).

For centuries, Jews, Christians and Muslims have mostly disputed. It is no small matter that we can even use the term conversation. We have a history, and it is God's presence that challenges us to show profound respect to one another. Jews, Christians and Muslims all believe in a God who is ruler of history and one who acts in history. The story of God's love gives breath, voice and flesh to the dry, pale bones of historical events and data. Similarly, God calls believers, created in His image and likeness, to discern the present signs of divine Providence at work, as well as the ways in which the image of the Creator in humanity has been attacked and disfigured. By sharing what we want the other to teach about our history, we are making a covenant to trust and dialogue with each other.

Third, many participants agreed that it was essential for the health and integrity of a faith community to remember and teach about the past in an adequate and respectful way. "Young people ask penetrating questions and deserve thoughtful answers," Dr. Penslar said. To remember the past means that adults challenge young people to recognize their part in history, especially their participation in prejudice or discrimination against others. It is also the time to recognize the tendency to fear and mistrust that which we do not understand. Racism, sexism, ageism are still present because of what people say and do, and because of what we do not say and do. Some people noted that an honest examination of conscience is appropriate because the God of History is intimately involved in the events of every human life. This connection of all life to God in history reminds humanity to "re-see," that is, respect, that all peoples are related and have dignity. Remembrance is never neutral and recalls the choices, actions and events from the past that are meaningful and essential for our identity and future destiny. There is an astonishing amnesia on the part of some historians about the collective crimes of this century, as if these crimes were normal and to be expected in the normal course of wars. In the midst of the pain of our faults and the joy of our successes, the reality of the challenge of justice and peace remains ahead.

Fourth, more study and joint action can be pursued through in-service days, resource kits, articles, and books, as well as opportunities for joint prayer and liturgy, study days, art, music, dance, sharing food, and coalitions for life issues and social justice. The blessing of such a dialogue is that each religious tradition continues to illuminate the other by its own reflections. In particular, those who are genuinely concerned with protecting the image of God and the love and wisdom of God found in the moral weave of relationships, will make every effort to know and understand the other, in spite of the obstacles that normally would interfere with such a relationship. The movement from defensiveness and distrust to friendship built on security and equality is still a long way from being realized, but has its hope of success in the dialogue process.

Fifth, reviewing our histories, we see that religion can be a force that can foster unity and love. The best expression of religious power binds and draws people together in social, legislative and humanistic concerns, as well as charitable causes, respectful and scholarly sharing of spirituality and theology, and warm friendships. Admittedly, the past has been less than exemplary when religions have initiated, acquiesced to, or ignored the violence perpetrated in the name of God. Only integrity in relationships, demonstrated over time, can heal the misgivings and pain of the past. In this sense, religion is engaged in what the Jews call a tikkun olam, the work of repairing the world, beginning with the world of religion.

Finally, an excellent principle for our journey, one that was inspired by St. Augustine and Pope John XXIII at the Second Vatican Council reads: "Let there be unity in what is necessary, freedom in what is doubtful and charity in everything."  (Gaudium et Spes, 1965, par. 92)

---David L. Coppola, Ph.D.

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