Speaking the Truth (Dabru Emet)

by Prof. Peter Ochs ( Jewish Analysis )

The world, says Rabban Shimon ben Gamliel, rests on three things: Hadin, HaEmet, V'Hashalom: on justice, truth, and peace (Pirke Avot, 1:18). May God bless "A Common Word" and receive it as a powerful contribution to the peace, truth, and justice that uphold the world. This Word is worthy of the tradition of Aaron, and it enhances and extends the tradition of the sage Hillel, who taught that the "disciples of Aaron love peace and the pursuit of peace, love their fellow creatures and seek to draw them to the study of God's word" (Pirke Avot, 1:12).

"A Common Word" therefore comes as a gift, as well, to those who practice Judaism, for it does honor and service to the One God whom they acknowledge as sole Creator of the Universe and Redeemer of humankind. It draws into fellowship the two other children of Abraham's faith, thereby extending Abraham's blessings to all the nations. In this way, "A Common Word" contributes to and extends the obligatory service of all Jews to repair the world and bring glory to God's Name.

Before adding any other word about Judaism, let me say that "A Common Word" merits praise and blessings l'shmah — for its own sake — as a blessed moment in the history of God's work on this world. Its authors and signatories merit praise, with prayers for their well being and for the strength of this good work.

It is of utmost urgency that Christians and Muslims turn now to receive and contemplate this Word, devote both scholarly words and sermons to its import, and devote resources and energies to its dissemination and to its study.

It is most important now to allow these two communities of faith to think of and engage with each other, as "study partners" (what our tradition calls chevrutot) whose intense work and fellowship should not, for awhile, be interrupted by any other. God bless these partnerships and let them flourish as places where God's Name is glorified.

Only later may it be time to consider the impact of this moment on other faith partners. For the sake of that time, here are a few reasons why I believe "A Common Word" will prove to be of profound significance, as well, for Jews and Judaism:

• Each doctrinal item in this "Word" corresponds to a classical doctrine of rabbinic Judaism. It therefore belongs to a divine discourse that, if Christianity affirms it, then all three Abrahamic Faiths affirm it;

• Its emphases on Love of God and God's Love, and Love of Neighbor are emphases of rabbinic Judaism and the most appropriate means of engaging each faith with the other. As cited in the "Word", one pillar of Jewish faith is the declaration of the Sh'ma: "YHVH is our God YHVH Alone. And you shall love YHVH your God with all your heart, your soul, your might." Creation, Revelation, and Redemption, the three defining acts of God in the world, are all acts of divine love. And, as often cited in the words of Rabbi Hillel, to cite the Torah while standing on one foot is to cite the passage "That which is hateful to you, do not unto your fellow" (B. Talmud Shabbat 31a); and in the words of Rabbi Akiva (B. Talmud Sanhedrin 38a etc.) "A fundamental principle of the Torah is 'You shall love your neighbor as yourself'" (Lev. 19:18).

• It beckons Muslims and Christians into the kind of embrace that Jewish scholars sought for Jews and Christians in the 2000 statement "Dabru Emet," or "Speak the Truth". This "Word" therefore extends, affirms, and deepens the work of God that we have already seen in Jewish-Christian dialogue. It thereby extends and deepens the witness of Judaism itself.

"Dabru Emet: A Jewish Statement On Christians and Christianity" appeared in September 2000 as a full-page advert in the New York Times (Full text here). Authored by four Jewish scholars (of which I was one) and signed by approximately two hundred rabbis and Jewish leaders from each denomination, this statement sought to acknowledge the place of Christianity in God's work and to acknowledge the work of many Christian leaders since World War II to remove vestiges of anti-Judaism from Christian liturgies and literatures. "Dabru Emet" was offered as an opening to theological and not merely social engagement between the two faiths.

Over seven years, it has elicited formal proclamations of support from a wide range of Christian ecclesial bodies, has been translated into at least eight languages, and has served as the text for what appear to have been hundreds of study sessions by Christian, Jewish, and Jewish-and-Christian groups, conferences, and classes.

"Dabru Emet" addressed nine areas of overlapping theological work between the two faith traditions: (a) Worship of the One God; (b) Study of the Revealed Word of God; (c) The Status of Holy Land in God's work; (d) Shared Commitment to Biblical Morality; (e) Repairing Anti-Semitism; (f) Accepting our Religious Differences and Recognizing that God alone can and will resolve them in the end of days; (g) That Shared Study and Work Will not Reduce our Distinct Religious Commitments; (h) That We Work for Justice and Peace on Earth.

We offered these words of "Dabru Emet" not as final doctrinal statements but strictly as openings and provocations to deeper levels of shared theological study between us. While acknowledging that we and other Jewish scholars might already frame the words of Dabru Emet somewhat differently, I am pleased to note deep resonances between "Dabru Emet" and "A Common Word". I believe "A Common Word" represents a comparable opening to theological dialogue. Here is a sampling of ways:

• Love of God: For the authors of "Dabru Emet", the first principle of Torah is that God is One. As noted in "A Common Word", The Shema in the Book of Deuteronomy (6:4-5) is a centrepiece of the Old Testament and of Jewish liturgy, Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, and with all your soul, and with all your strength.

• Love of Neighbor: For the authors of "Dabru Emet", the purpose of Torah is to instruct us in God's ways and to call us to follow those ways. Primary among these ways is love of neighbour (as in Lev. 19:18).

• The Call to a Common Word: For the authors of "Dabru Emet", God's ways are disclosed to us through the study of God's word. The primary practice of study is chevruta, studying texts and commentaries of Torah in the company of fellow-students, so that dialogue and love of fellow are primary means of instruction in God's ways. "Dabru Emet" extends this study, as well, to circles of Jewish and Christian study. Many signatories to Dabru Emet also support or contribute to The Society for Scriptural Reasoning, which extends such study to circles of Muslims, Christians, and Jews.

• Supplemental Wisdoms: A Common Word notes additional wisdoms that underlie Muslim dedication to these loves of God and neighbour. These wisdoms resonate deeply, as well, in traditional Judaism and are cherished by the authors of "Dabru Emet":

• The Heart: for Jewish scholars, lev ("heart") is indeed the seat of mind-and-sentiment-and-will, the "spiritual heart" to which love of God is commanded and in which knowledge of God is nurtured. Thus, "love YHVH your God with all your heart" (Deut. 6).

• Fear of God is the Beginning of Wisdom: In the words of the rabbis' traditional morning liturgy, reshit chokhmah yirat YHVH, "fear of God is the beginning of wisdom (and all who fulfil His commandments gain good understanding)".

• A Goodly Example: For traditional Jewish scholars, to cling to God (to "set God before me always," shiviti YHVH l' negdi tamid) is to imitate the ways of the saints before us, the prophets, patriarchs, sages, the tsadikkim v'chasidim, "the righteous and holy ones."

• In the Best Stature: For these scholars, humanity is created in the image and likeness of God. All humans are therefore made of one form: the image of God. As different as we may live and as burdened as we may be by suffering and sin, our true devotion and obligation remains one and single: to fulfill our lives in God's image.

Let us be humbled by our tasks of serving God and the good of humanity and, in that humility, find one another indeed.

May God bless this moment and this pair of partners turning together toward His Service.

____________________

PETER W. OCHS, Ph.D, is Edgar Bronfman Professor of Modern Jewish Studies at the University of Virginia and Co-founder of the Society for Scriptural Reasoning

Source: http://www.islamicamagazine.com/Common-Word/Jewish-Response.html

Diplomats welcome Abdullah’s ‘timely’ initiative for dialogue

Saeed Al-Khotani - Arab News

RIYADH: Foreign diplomats based in the Kingdom have welcomed the World Conference on Dialogue, which was inaugurated by Custodian of the Two Holy Mosques King Abdullah in Madrid yesterday, saying the event would lead to greater understanding among followers of different religions.

Eugenio d’Auria, the Italian ambassador to the Kingdom, said Italy is a country with a longstanding tradition favoring contact and dialogue between nations, not confrontation. He added that his country appreciates the initiative.

“We are rightly in favor of any progress toward sharing experience and making joint initiatives in order to improve human conditions in the world,” said d’Auria, adding that he feels the conference would lead to better understanding.

Hiroshi Oka, deputy chief of mission of Japan, said Japan welcomes King Abdullah’s initiative, adding that his country has made a unique contribution to the initiative.

“This is because, this initiative was announced at a reception held by the king last March for the participants of the 6th session of the Japanese Islamic Forum, which was held in Riyadh under the auspices of Foreign Minister Prince Saud Al-Faisal,” he said.

He added that people should understand that dialogue is high on the list of King Abdullah’s priorities and that the king launched the National Dialogue Program when he was crown prince.

Oka said Japan thinks that the king’s call for interfaith dialogue is an extension of his interest in dialogue, adding that he hopes the outcome of the conference would help overcome the miscommunication and misunderstanding that is common among the followers of different faiths. Antonio Villamor, ambassador of the Philippines, said, “We are happy that King Abdullah is at the forefront of this dialogue. The Philippine government welcomes it... We feel that with different problems across the world, leaders talking about interfaith dialogue will enhance the chances of world peace.”

He pointed out that the Philippines is very optimistic about the results. “I would say that our optimism is shared by many in the world, especially with King Abdullah presiding over the conference. Followers of other faiths are keenly watching the possible results of this dialogue and all are praying for its success,” he said.

Jan Thesleff, ambassador of Sweden, said his country considers the initiative to be very important, as an Islamic nation is leading it.

He added that Sweden, like Saudi Arabia, has for a long time worked to develop dialogue. “This dialogue that King Abdullah has proposed and launched in Madrid, we think, is a very, very timely one,” he said.

Thesleff said it was too early to predict the conference’s outcome, although expectations are very high. “I think King Abdullah’s initiative is a very good sign for globalization... we all, as ethnic and religious groups, live together, so the issues of dialogue, cooperation and coexistence are very important,” he said.

Source: Arab News

http://www.arabnews.com/?page=1&section=0&article=111904&d=17&m=7&y=2008

Opening address at the World Conference on Dialogue

Common Ground News Service - Middle East

Opening address at the World Conference on Dialogue

by King Abdullah bin Abdulaziz

24 July 2008

Madrid - In the name of God, most merciful, most compassionate.

Praise be to God Almighty, who revealed in his Holy Book: "O mankind! We have created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other. Verily the most honoured of you in the sight of [God] is (he who is) the most righteous of you."

And peace and blessings be upon our Prophet Mohammad and on all the prophets and messengers.

Your Majesty, my friend, Juan Carlos, King of Spain:

Distinguished friends: I greet you, and I thank you for responding to our invitation to this dialogue. I appreciate the efforts you are making in the service of humanity. I extend my deep appreciation to my friend, His Majesty King Juan Carlos, and the Kingdom of Spain and its friendly people for welcoming the convening of this conference on their land, a land that has a historic and civilised heritage among the followers of religions, and which has witnessed co-existence between people of differing ethnicities and religions and cultures, and contributed, with other civilisations, to the advancement of humanity.

Dear friends: I came to you from the place dearest to the hearts of all Muslims, the land of the Two Holy Mosques, bearing with me a message from the Islamic world, representing its scholars and thinkers who recently met in the confines of the House of God. This message declares that Islam is a religion of moderation and tolerance; a message that calls for constructive dialogue among followers of religions; a message that promises to open a new page for humanity in which – God willing – concord will replace conflict.

Dear friends: We all believe in one God, who sent messengers for the good of humanity in this world and the hereafter. His will, praise be to Him, was that people should differ in their faiths. If the Almighty had so desired, all mankind would have shared the same religion. We are meeting today to affirm that the religions that God Almighty desired for the happiness of man should be a means to ensure that happiness.

It is therefore incumbent upon us to declare to the world that difference must not lead to conflict and confrontation, and to state that the tragedies that have occurred in human history were not attributable to religion, but were the result of extremism with which some adherents of every divinely revealed religion, and of every political ideology, have been afflicted.

Mankind is suffering today from a loss of values and conceptual confusion, and is passing through a critical phase which, in spite of all the scientific progress, is witnessing a proliferation of crime, an increase in terrorism, the disintegration of the family, subversion of the minds of the young by drug abuse, exploitation of the poor by the strong, and odious racist tendencies. This is all a consequence of the spiritual void from which people suffer when they forget God, and God causes them to forget themselves. There is no solution for us other than to agree on a united approach, through dialogue among religions and civilisations.

Dear friends: Most of the past dialogues have failed because they have deteriorated into mutual recrimination focusing on and exaggerating differences in a sterile endeavour that exacerbated rather than mitigated tensions, or because they attempted to fuse religions and creeds on the pretext of bringing them closer together.

This is likewise a fruitless effort, since the adherents of every religion are deeply convinced in their faith, and will not accept any alternative thereto. If we wish this historic meeting to succeed, we must focus on the common denominators that unite us, namely, deep faith in God, noble principles, and lofty moral values, which constitute the essence of religion.

Dear friends: Man could be the cause of the destruction of this planet and everything in it. He is also capable of turning it into an oasis of peace and tranquillity in which adherents of religions, creeds and philosophies could co-exist, and in which people could cooperate with each other in a respectful manner, and address problems through dialogue rather than violence.

Man is also capable – by the grace of God – of vanquishing hatred through love, and bigotry through tolerance, thereby enabling all mankind to enjoy the dignity that the Almighty has bestowed upon all of them.

Dear friends: Let our dialogue be a triumph of belief over disbelief, of virtue over vice, of justice over iniquity, of peace over conflicts and wars, and of human brotherhood over racism.

Thus, with God we began, and through Him we seek assistance. I offer you my sincere greetings and appreciation.

Thank you and peace be upon you.

###

* King Abdullah bin Abdulaziz is the current King of the Kingdom of Saudi Arabia. The World Conference on Dialogue took place in Madrid from 16-18 July 2008. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org.

Source: Saudi-US Relations Information Service, 19 July 2008, www.saudi-us-relations.org
Copyright permission is granted for publication.


For more indepth reports visit:

Madrid Interfaith Dialogue Conference - SUSRIS Special Report - Jul 19, 2008

Hope for coexistence enthuses delegates by Michel Cousins

17 July 2008

MADRID – “I never expected anything like it” was the comment of one Pakistani Muslim attending the World Conference on Dialogue organised by the Muslim World League and hosted by Custodian of the Two Holy Mosques King Abdullah.

He could have been speaking for most of the participants at what is proving to be quite an extraordinary experience.

Almost all agree that the diversity of clerics and other delegates is nothing short of remarkable. In addition to those from every corner of the Muslim world and of every variety – Sunni muftis, Shiite imams, jurists, academics and more – there are innumerable bishops, priests, theologians and lay people from all Christian denominations and all parts of the world, plus a veritable phalanx of rabbis – European, American and Israeli – not to mention Hindu priests and Buddhist monks. Doubtless there are others as yet undiscovered.

The variety and colour of clerical garb of many seen swirling in the conference hotel lobby and at the opening event at the El Prado Palace was in itself a remarkable statement about the event. This was dialogue in Technicolor. Sunni muftis in white thobes, turbaned Shiite imams in brown cloaks, a cardinal in red and black, bishops in purple, bishops in black, bishops with remarkable headgear and jewelled crosses, rabbis with skullcaps and hats, Hindu priests in orange and vermilion, Buddhist monks in grey – it is a riot of colour – and all not only mixing together with smiles on their faces and chatting together excitedly, but greeting and hugging each other like long-lost friends. The sight of one Hindu priest in orange cloths wandering along a path outside the royal palace just behind a Saudi imam in white thobe just after the opening event provided all the symbolism that was needed.

But, in fact, most people were in everyday wear, suits in general, and it was not easy to know who was what. At one point, I found myself sitting at a table with an Iraqi who turned out to be a Yazidi, a Japanese man who is a Shinto priest, and an Indian Muslim who turned out to be a former correspondent for Arab News!

The symbolism of such a diverse presence at the conference was not lost on the delegates, several of whom are already involved in local interfaith dialogues in various parts of the world. It more than made up for the practical problems which were only to be expected in a conference that was organised at such short notice. It is a direct follow-on to the International Conference on Dialogue which took place in Makkah last month. Only those, it seems, who attended that remarkable event were in any way prepared for the no less extraordinary one in Madrid.

The fact that the conference has taken place at all is one that many commented on yesterday. “Who would have imagined such an event as this after 9/11?” said one British participant. An Arab bishop expressed much the same astonishment, but it was astonishment laced with strong admiration: “I never imagined seeing so many faiths here.”

Anglican and Roman Catholic priests and Jewish rabbis were equally surprised. For them, the importance of the conference was not what it may achieve in final statements, significant though they may be, but in itself – as proof that people of different faiths can come together without rancour and suspicion and instead with warmth and hope – and work for the common good.

That view was echoed by a senior Melkite Catholic cleric from Jordan; he was fulsome in his praise for King Abdullah and his initiative. “We always need wisdom in political leaders if there is to be peace,” he said. Dialogue and the conference were “of the greatest importance.” But there was realism in his attitude: “This was done by the Saudi leadership; now it is up to us, the participants, to take it to the people.”

For much-admired British rabbi David Rosen, it would, however, be foolish to imagine that religion alone can answer all the questions. “If politicians do not do what is needed, it (dialogue) will fail. Religion cannot succeed by itself.” But he added that politics will fail if it does not take religion into account. Religion needs to be brought into dealing with conflicts as “a source of reconciliation and peace.” Pointing specifically to the Palestinian-Israeli conflict, he believed that peace initiative after initiative had failed “because there was no religious input.”

But even he is an evident enthusiast about the conference. Enthusiasm is the prevailing mood – that and a sense that King Abdullah has performed a remarkable feat in causing such an event to happen. There is, however, one other sentiment among all here. It is the view that this has to be the first of many such conferences; that if there is no follow-up to Madrid, dialogue will falter.

However, having been given a lead, those here are unlikely to let that happen.

###

* Michel Cousins is a principal lead writer for Arab News. This article is distributed by the Common Ground News Service (CGNews) and can be accessed at www.commongroundnews.org.

Source: Arab News, 17 July 2008, www.arabnews.com.
Copyright permission is granted for publication.
http://www.commongroundnews.org

The Language of God: A Scientist Presents Evidence for Belief

Author: Francis S. Collins
[Free Press, 294pp., 2006]

Review by ZEBA SYED

"Science without religion is lame, religion without science is blind." - Albert Einstein

In The Language of God, Dr. Francis Collins drafts a truce between the battling armies of science and religion. As director of the Human Genome Project, Collins has worked for decades at the forefront of scientific discovery, paving the way for the emergence of revolutionary breakthroughs in human genetics. However, one quality renders Collins unlikely to be among today's leading scientists in the eyes of many of his academic peers - his unshakeable faith.

Over the course of his career, Collins has withstood innumerable objections against the compatibility of his scientific and religious sentiments, and these attacks have questioned his ability to remain loyal to each camp while simultaneously embracing the other. In The Language of God, not only does Collins rationalize why science and faith are harmonious with each other, but he also demonstrates that each ideology is incomplete in the absence of the other. He argues that only together do science and spirituality enrich the human experience.

Collins begins his book with a description of his own journey from atheism to faith. Growing up in a family indifferent towards religion, Collins never considered the impact of his early love for science on religion. He pursued his passion for science at the University of Virginia and Yale University. It was in these academic settings that his science-minded peers (already under the impression that science and faith are incompatible) influenced Collins to become agnostic, and eventually an atheist. Later recognizing that his position had emerged from external influences and not his own agency, Collins sought to develop an incontestable rationale for why the notion of God's existence is absurd. To his surprise, he came to realize that the logic for belief in a God is in fact more concrete than that against it.

Collins then presents the major challenges against the case for God's existence, such as the presence of suffering in the world. He proceeds to discuss the fields of science that have served as battlegrounds for conflict with religion. These include the origin of the universe, emergence of life on earth and evolution. How should faith adherents approach these issues in light of religious scripture? Should religious texts be interpreted literally, in effect placing religion in direct opposition to scientific data? Or rather, should practitioners read religious texts loosely, thus allowing a peaceful coexistence of holy scriptures and scientific evidence? How have scientists and theologians in the past approached this question of interpretation? Collins draws upon the works of such prominent historical figures as Galileo, Saint Augustine, and, of course, Charles Darwin, to see what advice they have to offer.

Collins then depicts the most commonly adopted positions in the conflict between science and religion. The first is atheism - which rejects all religious belief and denies the existence of God - or agnosticism - which questions the existence of God, heaven, etc. in the absence of material proof and in unwillingness to accept supernatural revelation. A second stance is creationism, in which faith is based upon an entirely literal interpretation of sacred texts, and thus overrules scientific evidence. A third faction adopts the notion of Intelligent Design, the idea that divine intervention guides the course of natural processes such as evolution. Intelligent Design is a view held by many religious individuals, and represents a final desperate attempt to rescue religion in the face of increasing scientific evidence that seems to undermine religious beliefs at an alarming rate. Collins himself rejects these positions and instead adopts BioLogos, also known as theistic evolution, in which science and faith exist in harmony. According to this ideology, there is no supernatural intervention in evolution, but rather, in the moment of creation of the universe, God had already mapped out and determined every detail of the future. To accept theistic evolution, one must accept that God is outside of nature, space and time as perceived by humans.

Collins ends with a plea to scientists and believers to end the unnecessary hostility that has arisen between the two factions. He deems these flames easily extinguishable, if only proponents of each camp would simply open their eyes: "The God of the Bible is also the God of the genome. He can be worshiped in the cathedral or in the laboratory. His creation is majestic, awesome, intricate, and beautiful - and it cannot be at war with itself. Only we imperfect humans can start such battles. And only we can end them." (211) In the appendix, Collins concludes with a description of the central tensions that have arisen in bioethics, due to advancements in fertility technology and DNA analysis. This chapter is a valuable overview for readers who feel that their knowledge of these ethical issues, such as those associated with stem cell research, requires honing. Collins provides for readers an objective exhibition of these debates and describes why they have been so difficult to resolve.

Filled with academically enriching, spiritually enlightening and emotionally stirring moments, The Language of God keeps readers deeply engrossed. The book can be appreciated from various angles; it can be seen as a lesson in the history of major benchmarks in science, or as a spiritual refresher that resonates with readers from diverse traditions. Even I can attest to this, as despite my Islamic convictions, the words of this devout Christian author have been spiritually moving. The book has reminded me of the indisputable signs of God's existence, signs that we often forget to appreciate in our busy lives. Perhaps I can call the arrival of this book into my hands a fortuitous event, although, with Collins's reminder fresh in mind, it would be more accurate to ascribe this event to fate, to God's long-term plans. God has already written a script for the course of history, and His cast includes planets, mountain ranges, trees, reptiles, and even human beings. However, this script is written in a text incomprehensible to us, a text we will never decrypt in our lifetimes: This is the Language of God.

Source: Islamic Magazine
http://www.islamicamagazine.com/Issue-20/The-Language-of-God-A-Scientist-Presents-Evidence-for-Belief.html

Peace and Justice from Ancient Sages

Justice is the king of salvation.
Whoever is just is saved
from all kinds of errors and futilities.
It is better to be just
than to pass your whole life
in the genuflexions and prostrations of exterior worship.
Attar, The Conference of the Birds 31 The wars of mankind are like children's fights -
all meaningless, pitiless and contemptible.
Rumi, Masnavi

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"Come, come again, whoever you are, come!
Heathen, fire worshipper or idolatrous, come!
Come even if you broke your penitence a hundred times,
Ours is the portal of hope, come as you are."
Rumi

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"Rumi said, 'From love, thorns become flowers,'
"Rumi teaches that even if the Devil falls in love,
he becomes something like (the angel) Gabriel,
and that evilness dies within him."

Rediscovering Arabic Science

“Did you know that the Egyptian doctor Ibn al-Nafis recognized that the lungs purify blood in the 13th century, nearly 350 years before the Europeans?” he asks, standing in front of an anatomical drawing of the human body. “Or that the Arabs treated the mentally ill with music therapy as early as the ninth century?”

Source: http://www.saudiaramcoworld.com/issue/200703/rediscovering.arabic.science.htm