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The Uniting Church in Australia

Synod of Queensland

Synod Interfaith Relationships Committee

Report of Meeting March 25th 2010

WELCOME & OPENINGThe Moderator, Revd Bruce Johnson, welcomed all to the meeting and led us in prayers.

PRESENT: Bruce Johnson, Anne Hulbert, Jock Dunbar, John Agnew, Dorothy Demack, David Won Kim, Heather Griffin, Bob Harriman, Garth Read, Ray Richmond, Don Whebell.

APOLOGIES: Neill Ballment and Paul Walton

WELCOME: Ms Margaret Naylon and Sr Lorraine Victorsen of the Roman Catholic Archdiocese’s Commission for Ecumenical and Inter-religious Relations will be with us for a conversation on how their Committee works in this area.

CONVERSATION WITH MARGARET NAYLON AND LORRAINE VICTORSEN:

For reference, here are the Purposes [Mandate] of the SIRC, which had been sent to Margaret:

Purposes

The responsibilities of the Committee shall be

(a) to encourage throughout the Synod an understanding of other religious faiths;

(b) to promote relationships with members of other religious faiths;

In carrying out its responsibilities, the Committee shall

(a) (i) represent the Synod in relationships with other religious faiths;

(ii)nominate a representative to the Assembly Working Group on Relationships with Other Faiths.

(b) be a catalyst for the Biblical, theological and practical consideration of inter-faith matters within the Synod, its Presbyteries and Congregations;

(c) (i) seek to establish and encourage inter-faith relationships with inter-faith committees of other denominations in Queensland and encourage the councils of the church to do likewise;

(ii)encourage exploration of opportunities for sharing with people or groups of other religious faiths.

Margaret pointed us to their website for their Mandate at and go to Mandate, where we will find several familiar faces in the photo! The full text from the website is below – for ease of reference:

Mandate of the Brisbane Roman Catholic

Commission for Ecumenism and Inter-religious Relations

The Gospel Imperative Concerning Christian Unity

Jesus asked all Christians to be committed to Christian unity. He prayed for unity among Christians because he knew that if others saw Christians united among themselves then the whole world would believe that he had been sent by the Father.

I pray not only for these, but for those also who through their
words will believe in me. May they all be one.

Father, may they be one in us, as you are in me and I am in you,
so that the world will believe it was you who sent me.

I have given them the glory you gave to me, that they may be one
as we are one. With me in them and you in me, may they be so
completely one that the world will realise that it was you who
sent me and that I have loved them as much as you loved me.
John 17:20-23

For Catholics then, working for Christian unity is not a matter that they can choose not to be involved in.

The Teaching of the Second Vatican Council

Decree on Ecumenism (Unitatis Redintegratio, 21 November 1964)

Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to the people as the true inheritors of Jesus Christ; all indeed profess to be the followers of the Lord but they differ in mind and go their different ways, as if Christ himself were divided. Certainly, such division openly contradicts the will of Christ, scandalises the world, and damages that most holy cause, the preaching of the Gospel to every creature. (UR 1)

Concern for restoring unity pertains to the whole church, faithful and clergy alike. It extends to everyone, according to the potential of each, whether it be exercised in daily Christian living or in theological and historical studies. (UR 5)

The Decree on Ecumenism outlines Catholic principles of ecumenism and reminds us that under the influence of the Holy Spirit much is already being done to make Christian unity more visible.

The Second Vatican Council speaks of five ways of working towards Christian Unity. These are:

Making every effort to eliminate words, judgements and actions which do not respond to the condition of separated brothers and sisters with truth and fairness and so make mutual relations between them more difficult;

Through dialogue between competent experts from different Churches and communities explaining the teachings of each communion in greater depth and bringing out clearly its distinctive features. Through such dialogue, everyone gains a truer knowledge and more just appreciation of the teachings and religious life of each communion.

Co-operating more closely in whatever projects a Christian conscience demands for the common good;

Coming together for common prayer, where this is permitted;

Examining our own faithfulness to Christ’s will for the Church and, wherever necessary, undertaking the task of renewal and reform. (UR 4).

Declaration on the Relationship of the Church to non-Christian Religions

(Nostra Aetate, 28 October 1965)

The Church, therefore, urges her sons and daughters to enter with prudence and charity into discussion and collaboration with members of other religions. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve and encourage the spiritual and moral truths found among non-Christians, also their social life and culture. (NA 2)

…Accordingly, the Church reproves, as foreign to the mind of Christ, any discrimination against people or any harassment of them on the basis of their race, colour, condition in life or religion. (NA 5)

Papal Encyclicals

Pope John Paul II: That They May All Be One (Ut Unum Sint, 25 May 1995)

The Catholic Church embraces with hope the commitment to ecumenism as a duty of the Christian conscience enlightened by faith and guided by love. (Ut Unum Sint 8)

When I say for me, Bishop of Rome, the ecumenical task is one of the pastoral priorities of my Pontificate, I think of the grave obstacle which the lack of unity represents for the proclamation of the gospel. A Christian Community which believes in Christ and desires with gospel fervour the salvation of people can hardly be closed to the promptings of the Holy Spirit, who leads all Christians towards full and visible unity. (Ut Unum Sint 99)

MANDATE

The Commission for Ecumenism and Inter-religious Relations has a mandate to assist and resource the Archbishop, the Auxiliary Bishops and other Clergy, and the people of the Archdiocese to ensure that ecumenism and inter-religious relations are organic

elements of the life and mission of the Archdiocese pervading all that the Church is and does.

In order to carry out its mandate, the Commission:

  • Promotes relations between the Catholic Church and other ChristianChurches.
  • Initiates opportunities for and co-operates with other Christian traditions in ecumenical prayer.
  • Promotes local conversations and dialogues between the Catholic Church and other Christian traditions.
  • Promotes joint witness to the Christian faith by co-operation with other churches in education and social issues.
  • Works with appropriate bodies to prepare guidelines and policies on issues within the Commission’s mandate.
  • Promotes educational programs to support the Catholic community in ecumenical understanding and projects particularly for parishes, schools, young adults and other diocesan bodies.
  • Co-ordinates and promotes ecumenical programs for use in various ecumenical groups.
  • Fosters knowledge and understanding of the unique bond between Jews and Christians, and organises conversations and activities with the Jewish community.
  • Takes initiatives with people from other religious traditions to promote mutual understanding, respect, enrichment and cooperation for the greater good of all.
  • Represents the Archdiocese when appropriate on ecumenical and inter-religious bodies.

The Vatican II document, Nostra Aetate, is also available in the International Documents section. Other sections might also be helpful.

Comments from the Conversation:

  • The Catholic Mandate is clear in its pointing to a special relationship, which the Catholic Church has with the Jewish community. The Commission has special sub-committees for relationships with other religions
  • The inter-religious work is part of the Commission’s Mandate, following on with the special relationship with the Jewish community. At the Vatican,
  • relations with the Jews comes under the Pontifical Council for Promoting Christian Unity, rather than the Pontifical Council for Inter-religious Dialogue.
  • In 1997-8, they started a process of inter-religious dialogues:
  • Catholic-Jewish: Garek Fysh of the Jewish community has been very helpful in planned visits to the Jewish Synagogue, and facilitating learnings about: the
  • Passover as a Jewish celebration, not to be imitated or adapted for Christian services.
  • There are problems for some Christians who pick up anti-Semitic attitudes in the Good Friday readings from John’s Gospel.
  • Catholic-Muslim: have made visits to mosques.
  • Recent work with the Queensland Intercultural Society which is the local branch of ‘Affinity’, a Turkish-based group that has made contact with the UCA also. Some congregations have been involved in their ‘Noah‘s Pudding’ program. QIS has hosted women’s dinners with Catholic, UCA, Greek Orthodox, Mormon and Jewish women and the QCT General Secretary at Paddington.
  • QIS women were given a tour of the Catholic Cathedral.
  • The process of building trust among the religious groups is progressing.

General Comments:

  • What do we mean by ‘Dialogue?

Dialogue of Life – neighbours, work etc

Dialogue of Religious Experience

Dialogue of Action = projects we can do together

Dialogue of Theological Exchange = exploring together the issues of faith and conviction.

  • What can we do together?
  • We are all currently addressing common concern in ways that would have been unheard of when we were young.
  • What we are gaining is a fresh appreciation and respect at the levels of human activity and faith experience.
  • Revd Peter Hobson, Glebe Road UC, has some interesting things to share about what they are doing in the inter-faith area – follow this up.
  • We do not do ourselves or people of other faiths no real service when we ‘water down’ our Christian convictions and commitments for the sake of dialogue. They will not respect that. Nor do we expect anything other from them than the articulation of their faith-foundations. The differences do matter and the basis of dialogue is honest, open listening with mutual respect.

Proposed visit to Brisbane by Imam Syed Muhammad Zakaria:

Garth had sent us an e-mail advising us of this possible visit. Margaret, Garth and Don were asked to meet to discuss arrangements.

They met on 9th April. Tentatively, the arrangement is that a gathering be held at AspleyUnitingChurch on 27th May, and begin with a meal.

When the visit is confirmed, a flyer will be sent through our e-mail networks.

Imam Syed Muhammad Zakariais President of the Ulama Council for Interfaith Dialogue in Faisalabad, Pakistan and is widely respected for his contribution to in interfaith relationships.

Other matters pertinent to discussing Inter-faith Relationships

are in the ‘Business’ Agenda below – item 2.

‘SUCCESSION PLANNING’:

For the future – there is a need for us to give attention to planning for the future, in terms of the Secretaryship of the SERC and SIRC. We need to find one or twopeople who are in the age-group that is younger than mine, and who have a commitment to the ecumenical imperative of the Gospel as it is expressed in the Basis of Union.

Two of the people suggested have been contacted.

NEW MEMBER: Replacement of Revd Kath Hobson: Following the decision of the February SERC Meeting, Revd David Won Kim was approached and invited to take Revd Kath Hobson’s place. David accepted the invitation and will be at this meeting. The Secretary of Synod has been advised that David is our nomination. The General Secretary replied advising that David be a co-opted member for now and be included in the SIRC nominations to Synod.

NOMINATIONS TO SYNOD:

The General Secretary of Synod has advised that under the Synod By-laws, the SIRC is required to be elected each Synod. He asked that nominations be sent to him in time to be placed on the Ballot Sheet. Each nomination is to be accompanied by a Personal Profile.

The Secretary has written to SIRC members asking if they are willing to be re-nominated and for a profile. These will be collated and sent to the Synod General Secretary.

BUSINESS:

  1. Parliament of the World Religions:

Garth had attended this event, and prepared a PowerPoint of some points for us to note, arising from some of the material presented at the Parliament:

  • Religions are diverse and many, and Christianity is one of the many.
  • They can be part of the world’s problems – and also part of the world’s solutions
  • The world’s religions could have he capacity to mobilise for good – more than any other world-organisation
  • Such mobilisation can have great possibilities if together, we find ways to

Pray

Think

Dialogue

- around the question; “how are we going to ACT for the future good of the world?”

Bruce thanked Garth for his presentation, noting the interest it had aroused.

2.At the December SIRC Meeting, it was agreed to give attention at this meeting to the question raised at that Meeting:

Why Inter-Faith Dialogue and how Best to do it

The meeting had before it:

  • Peter Lockhart’s paper, Why do Christians engage in dialogue with other faiths?

That paper was presented to the 2008 Synod as the [then] SERC’s rationale for engaging in inter-faith dialogue and was the basis on which the Synod appointed the SIRC. It is the current lead article on the SIRC website.

At the December SIRC meeting, it was given attention by Garth and Ray in papers they had written as fresh responses to Peter’s paper. That meeting then decided to devote this meeting to the questions:

  • ‘why the UnitingChurch engages in inter-faith dialogue’ and
  • ‘how to engage in inter-faith dialogue – and from what framework does the UCA do this? This was seen as important for all UC members and perhaps especially for young people.

The papers are on the SIRC website

  • Garth Read: Why inter-faith dialogue
  • Ray Richmond:Inter-Religious Dialogue
  • Bob Harriman’s adaptation of the Assembly paper Called to be a Community of Difference was also seen to be important to our consideration. It sees the Assembly paper as having an important contribution to make to the

discussion. Bob’s adaptation for our purpose he calls A framework for Interfaith Dialogue from a UCA perspective. Both the Assembly paper and Bob’s adaptation are in the Appendix to this Report. He also wrote an adaptation of that theme relating it to ecumenical dialogue [speaking of ‘intra-faith relationships’] which is in the SERC Report for the December meeting.

Discussion proceeded on the papers, including Peter Lockhart’s.

Points made in the discussion:

(i)Peter’s paper is a Christological statement, consistent with the Basis of Union and acknowledges the complexities of the pluralistic society in which the Church seeks to bear witness to the Gospel. It makes the point that we must know what we believe as Christians – and why. It cautions us against and pluralistic ‘selling our faith short’ for the sake of dialogue.

(ii)The way Christian beliefs are stated in para 4 of Peter’s paper is a problem for many because its absolutist claims for Jesus makes dialogues with people of non-Christian faiths very problematic. Yet it is possible in dialogue to proclaim that “Jesus Christ is my Lord and Saviour” in ways that enhance the dialogue.

(iii)The Gospel According to John was written for an audience that was different to today’s. The context for the Johannine writer was the mystery religions of that world. What about our world today? We are called to discover fresh ways of interpreting John for our time. Indeed, the Basis of Union encourages us to

(iv)listen to the fruits of scholarship in our engagement with the world.[Basis of Union, para 11:The UnitingChurch thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr. It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.]

(v)At grass-roots congregational level, it becomes evident at many points that the first things that people are taught in their lives are often what

they hang on to. So when their faith is confronted by something new – in ecumenism and inter-faith issues, for instance – their painful

question is: “Is what I have been taught wrong?” And new discoveries in the world of biblical research and theology can be painfully

confronting. And what has happened in the world and the place of the Bible in it. Yet what I believe about God has to be what I am constantly learning – cfBasis of Union paras 3 and 11.