Interfaith Postscript
Delton
Krueger
As presented in "Portable Guide to World Religions"
March
2007
The
word “interfaith” conjures up a
host of different impressions and understandings. It is a concept that is
evolving as the world becomes more interconnected and as people travel as never
before.
Once a purely academic topic, interfaith is now a practical, daily life
experience in a growing number of communities.
Each
Interfaith organization has a different function. Some, such as The Greater
Boston Interfaith Organization, have a local approach. www.gbio.org/
Others, like The Council for a Parliament on the World’s Religions, have a
global perspective ranging over many years of experience. www.cpwr.org
Experience
teaches that levels of Interfaith life are each unique and
appropriate at the right time and place.
- Recognition that other religions
exist is an elementary level for the interfaith experience. Although this
may seem self-evident the fact is that broad based religious information is
quite limited throughout much of the world.
Each religion is protective of its territory and may tend to blind
adherents to other traditions.
- Knowledge about those other
religions comes into play whenever a person awakes to the existence of the
other faith
systems. First impressions make a critical impact on the viewer. The
information lodged in a person’s mind may well be broadened but the
emotion and images first mentally recorded will persist, especially if they
are frightening or negative. Pleasant impressions are a platform for
particularly effective continued learning.
- Learnings of new knowledge about
religions take place whenever personal contact happens as well in the
context of exposure to documents, events, and places. It is at this stage
that the interfaith process takes root. Elemental data about the historical
roots of a religion take their place with the ideas held most dear by a
tradition. Out of the sea of possible impressions a picture begins to take
form and familiarity opens the mind to ideas that were overwhelmed by the
very newness of the other religion.
- When taking courage to venture
into the presence of another religion one may often be surprised at the
sensation of looking in a new way upon ones own religious tradition. In
dealing with ideas and experiences that are new, a person finds that
self-examination is a part of the transaction. A new clarity about a
person’s religious ideas may occur. A new depth of belief and confidence
in the tradition may fill a person with thanksgiving and passion.
- It is possible that disappointment
with a familiar tradition may result from the excitement and charm of the
new. This may be seen as either positive or negative. Others may well not
understand why a person moves to another tradition and trouble in families
and communities result.
- Conversation between persons of
various traditions can result in greater understanding, rejection of the
whole process, or angry exchanges of words and body language. This is
especially true when contacts move beyond doing projects together or having
initial informational conversations.
- Early conversations tend to focus
on that which the involved parties have in common. At some point focus on
the differences come to the foreground and dialogue becomes difficult and
painful. The true creativity of the Interfaith process arises when persons
persist in exploring the elemental differences between traditions. Nice
words are replaced by the passions of dealing with reality in all of its
harshness and grandeur. Participants recognize that they will likely never
be in agreement and yet they both respect and honor the other person’s
convictions. Learning with body as well as mind can take place in such
encounters.
Here is a possible
scenario illustrating the Interfaith Principle.
·
People of good will of various
religions begin group conversations to get to know each other as individuals.
·
They move on to conversations about
what they may do together to live out the principles that they have found
workable in their life together to this point.
·
Projects arise that can be done.
Organization takes place so that things can be done in an orderly manner. Time
is taken by increasing ventures details.
·
The satisfaction of doing things
together opens the way for conversations that begin to deal with some elemental
beliefs of the involved traditions. The mix of personalities begins to become
more visible as people become themselves in the interfaith happening.
·
Working and talking becomes more
demanding as emotions rise to the surface and normal human protective reactions
happen. Individuals begin to wonder where this is going and what is happening to
the pleasant environment of early times.
·
A sense of hopeful anxiety arises from
the gathered people as they recognize the hard demands of the interfaith
process. At this point the adventure depends on the gathered leadership of all
the involved people. No guidelines will guarantee that the venture will move to
a next best step. Interfaith is a continuing experiment in human religious
discovery.
Here is the down-to-earth basis
for the ideas stated above.
- In 1987 several Christian pastors
in the neighborhood of the soon to be Mall of America in Bloomington,
Minnesota, USA, began to have discussions on what a large commercial
development would mean to near by religious organizations and to the
community in general.
- By 1990 an interfaith
organization, The Mall Area Religious Council (MARC), was formed involving
Christian, Jewish, Muslim, Baha’i, Hindu
and
Unitarian Universalist
participants. For
complete information regarding MARC and its history go to http://www.meaningstore.org
- In preparation for spiritual
presence at Mall of America, the MARC members came to know one another’s
faith perspective on a personal working basis.
- An annual holiday display brought
this variety of people together to face the public in the person of
shoppers. On occasion Southern Baptist Christian and Buddhist
would
find
themselves together presenting the MARC case for religious understanding. In any
event, people became personally acquainted across religious lines.
- In 2000 an interfaith store, The
Oasis, was opened and for six months presented interfaith presence to the
shopping public. Work on development and management of the store brought
this variety of people into intimate working contact as they related with
fellow store workers and the public.
- By 2006 the organization was
involving 40 congregations of representing most of the major world religion
traditions. Strains begin to show as persons come to know each other better
and feel more at ease in expressing deeply held feelings and religious
convictions. Changes of leadership have put new people into responsibility
and the history of the organization has moved beyond its formative stages.
- All financial support has come
from participating congregations and individual persons. No foundation money
or large corporate grants have been received. A harsh financial discipline
has helped maintain the work and participation ethic of MARC.
- In 2006 the Mall Area Religious
Council involved the following religious and community groups of the
Minnesota
metropolitan area:
Cedar
Valley
Church
Assemblies
of God); Local Spiritual Assemblies of Baha’is in Bloomington; Southtown
Church in Bloomington (Baptist); Word of Grace Baptist; Monastery and Meditation
Center of Tibetan Buddhism; St. Bonaventure Catholic Community; Church of the
Assumption (Catholic); Christian Church (Non-denominational); Christian Science
Reading Room; Saints Mary and Martha Church (Episcopal); Mandir Hindu
Temple;
Masjid An Nur Islamic Center; Jewish Community Relations Council of Minnesota
and the Dakotas; Christ the King Church (ELCA Lutheran); Easter Church (ELCA
Lutheran); Grace by the Mall Lutheran (ELCA); Holy Emmanuel Lutheran Church (LCMS);
House of Prayer Church (ELCA Lutheran); Woodlake Church Lutheran (ELCA
Lutheran); St. Elizabeth Orthodox Mission; Parliament of World’s Religions;
Potter’s House of Jesus Christ (Pentecostal); Peace Church (Reformed Church in
America); Riverside Church (Reformed Church in America); Oak Grove Presbyterian;
Edgecumbe Presbyterian; Minnesota Valley Fellowship (Unitarian Universalist
); Emerson
Congregational Church of Christ (United Church of Christ); Advent Church (United
Methodist); Church of Peace (United Methodist); Hillcrest Church (United
Methodist); Normandale Hylands Church (United Methodist); Portland Avenue Church
(United Methodist); River Hills Church (United Methodist); Unity South; Fort
Snelling Memorial Chapel; Workplace Ministries; Southdale Y’s Mens Club; Club
Recovery Inc.
Out of this twenty
year crucible of experience years there has been a wealth of
interfaith learning. As a participant leader in MARC for most of its history, I
bring to this book the conviction that contact between world religion
participants makes a difference for the good of the local community and the
global scene.
Delton Krueger
Bloomington, Minnesota, USA