A. Fundamental Ethical Commitments
B. A Call to Learn-by-Doing

Members of the Commission

Through this Report, the members of the Commission invite the clergy and laity of the Diocese of Newark to continue and deepen the work of interreligious dialog and engagement. It is our hope that the results of your work will inform and highlight the final phase of the Commission's work in 1995.

Ms. Karen Brown

Member, St. Mark's, Teaneck

The Rev. Gregory Cole

Assistant Rector, Calvary Church, Summit

Mr. Elliot Lee,

Member, St. Paul's, Paterson

The Rev. Tracey Lind, Co-chair

Rector, St. Paul's Church, Paterson

Mr. Thomas Martin

Member, Christ Church, Ridgewood

The Rev. Robert Morris, Co-chair

Director, Interweave, Inc., Calvary Church, Summit

Ms. Carol Stromek

Member, St. Thomas', Vernon

The Rev. Phillip Wilson

Rector, Church of the Redeemer, Morristown

A NOTE ON TERMINOLOGY: The terms spiritual community, faith- community, and other religion are used interchangeably in this Report in order to emphasize the different aspects of living communities of faith and meaning.

God has told you, O mortal, what is good;
and what does the Lord require of you
but to do justice,
and to love kindness,
and to walk humbly with your God?

Micah 6:8

Go, therefore,
and make disciples of all nations.

Matt. 28:19

And you shall love your neighbor as yourself.

Lev. 19:18, Matt. 19:19, Matt. 22:39, Mark 12:31,
Luke 10:27, Rom. 13:9, Gal. 5:14, James 2:8

If you greet only your brothers and sisters,
what more are you doing than others?
Do not even the Gentiles do the same?

Matt. 5:47

This Report focuses on what the Gospel of Jesus Christ tells us about how to treat people who differ from us, and calls us as disciples to follow Christ's example. We invite the delegates of this Diocesan Convention, and through them, the congregations and people of this Diocese, to a clear basis of cooperation with other faiths in projects of common concern, and to a clear standard of behavior as we engage in dialog with, and witness to, our neighbors.

Reasons For This Report

Our concern for such standards is far from theoretical. Our lives intersect members of other faith-communities as fellow-citizens and humans -- people with whom we are daily creating a common community and interconnected world. We meet these other human beings, not simply as individuals, but also as members of organized spiritual communities -- associations that involve a faith or philosophy that is their guiding spirit for action.

More and more, we face difficulties and decisions as we encounter people of other faiths around issues of:

• interreligious marriages and childrearing
• the moral and religious content of school curriculum
• school and civic celebrations of holidays
• the calendar and public decoration for local, state, and federal public holidays
• the practice of "civil religion" at public ceremonies
• occasions for common public worship
• social conversations about religion and politics
• the need to work together to alleviate misery and build community

As we intersect with one another in our daily lives, tensions, misunderstandings, and real differences about how to live together threaten the tranquillity and stability of our communities. Moreover, on the global stage, ethno- religious conflict and warfare is on the rise. Some observers predict that the post cold war era will be characterized by religiously-based tribal conflict: ethnicity, religion, and culture intertwined in a dark alliance of opposition to those who differ. Christians kill other Christians in the former Yugoslavia. Muslims and Christians fight in Armenia and Azerbaijan. Christians and Jews are persecuted in some fundamentalist Muslim countries, while right-wing Christian death squads kill native American shamans and pagan priests in Central America.

In such an era, it is not sufficient to say that our duty to non-Christians is simply to preach the Gospel, and stop there. The teaching of Jesus also calls us to responsible treatment those who are not "of our group" -- disciples we cannot agree with, members of other spiritual communities, those who decline or reject our preaching, and those who are opposed to us.

Christians who take seriously the command from Moses, the Apostles, and Jesus to "love God, and love your neighbor as yourself" are needed as catalysts for common human decency, mutual tolerance and respect, and active dialog to dispel misunderstanding. Such a call is rooted not only in our hard-won modern notion of pluralistic tolerance, but even more in the proclamation of the Torah, the Prophets, and the Gospel, that we are all made in the image of one God. This dimension of biblical truth must be put forward vigorously to counter the distorted gospels of the apostles of religiously based prejudice.

"How do we hold together the uniqueness of the Christian claims and the smallness of the world and the need to respect the integrity of holy people who are not part of our revelation?" asked Bishop Spong, in appointing this commission. In Baptism we vow to "respect every human being". The same people we would not hesitate to give "a cup of cold water to in Jesus' Name" as individuals have too often in Christian history been demeaned when seen as members of an organized faith-community.

This dark side of Christian history is the most urgent reason for a clear statement of Christian love and justice toward non-Christians. In his charge to the Commission, Bishop Spong asked us to consider "alternatives to versions of the Gospel that kill". He reminded us of the repeated waves of Church-led oppression, persecution, and murder of "unbelievers". This behavior, beginning with the Fourth and Fifth Century suppression of paganism and the restriction of civil rights for Jewish citizens of the Christian Roman Empire, flatly contracts JesusŐ teaching and example. Interlacing and contradicting the Gospel's saving effect in Europe, this dark zealotry culminated in the the murder -- through mob-violence and judicial decree -- of hundreds of thousands of dissenters ("heretics"), nature- worshippers ("witches"), gay and lesbian people ("sodomites") and Jews ("perfidious infidels"), and contributed to the later horror of the Nazi holocaust. In the wars of Reformation, Christians killed and outlawed each other over matters of doctrinal difference. This behavior has not entirely ceased, even in the modern era. In our own century, Christian missionaries prevailed on colonial governments in parts of Africa to suppress native religion. In the United States itself, the bastion of religious liberty, Christian pressure deprived Native Americans of the freedom to practice their own ancestral religions until the 1970s!

How do we pursue a vigorous Christian mission which is obedient to the command to "make disciples of all nations" while at the same time "respects the dignity of every human being"? Considering the mistakes of our past, Christians have much to learn. This Report is meant to be an aid in taking the next step toward an authentic Gospel way of life.

The First Sunday of Advent, 1994

FUNDAMENTAL ETHICAL COMMITMENTS FOR CHRISTIANS
in Relating to People of Other Spiritual Communities

Acknowledging that Christians differ on how the grace of God works in the lives of those who seek Truth in other spiritual communities, we call upon Christians of all denominations, parties and persuasions to a decisively Christ-like Way with others by commiting ourselves to these four basic standards for relating to people of other faiths and philosophies.

Because Jesus Christ commands us to do to others as we would have others do to us;

and because, in Baptism, we covenant to "seek and serve Christ in all persons";

and in order to work as partners with others of good will to build communities of mutual respect, tolerance, and genuine dialog --

We commit ourselves to treat the members of other faith communites as our neighbors, according to Christ's command, "love your neighbor as yourself". (Mt. 9:19)

Therefore, in our relations with members of other faiths, we will:

• see dialogue between groups as genuinely flowing in both directions,
• listening as much as we talk,
• asking questions without pre-determining the answers in our minds,
• agreeing and disagreeing non-belligerently;
• seek truth and understanding of other faiths,
• not comparing the best in Christianity with the worst in other religions

Because in Baptism, we covenant to work for justice and peace among all peoples;

and bcause all human beings, of every community, are made in the Divine Image,

in order that we may recognize the presence of Christ in all people,

and in order to be faithful to God's call to servanthood among the nations:

We commit ourselves to honor the Image of God in people of other faiths,

recognizing in everyone The One who has made all humankind in the Divine Image. (Genesis 1:26)

Therefore, in our relations with members of other faiths:

We renounce all violence based on difference in faith

-- including denigration, dehumanization, political oppression, and killing --

as contrary to the clear mandate of the Gospel.

We will affirm members of other religions or spiritual communites

as equal under the law and in the sight of God in the face of

any religiously-based or politically motivated teaching and actions to the contrary.

Because in Baptism we promise to "respect the dignity of every human being"

and because, by welcoming strangers, we may encounter angels from God;

so that we may not demean or oppress people of other living faiths, and

so that we may be open to learn truth from any Good Samaritan in any other spiritual community;

We commit ourselves to respect members of other faith-communities

as fellow-sojourners in God's world, according to the command

"not to oppress the Stranger" among us. (Exodus 23:9)

Therefore, in our relations with members of other faiths:

We will witness to Christ and preach the Gospel in ways that

invite but do not use language to intimidate, oppress, villify, demonize, or distort another's beliefs.

When other faiths engage in persecution or oppression,

we will seek to love our enemies even as we resist

their attempts to take freedom and dignity from us or others.

In our evangelism, we will say "come and see", and behave in ways that when others come they see Gospel love and justice in action.

Because in Baptism we promise to witness to the Gospel in word and deed, because we do not know what the stranger believes, values, or does until we listen respectfully

so that we may always remember that all have "missed the mark" and fallen short of the Glory of God:

We commit ourselves to acknowledge, as we witness to what we have seen and known in Christ

to people of other spiritual communities, that Christians, too, see God's truth "in a glass darkly". (I Cor. 13:12)

Therefore, in our dealings with people of other faiths:

We will respect the right of other spiritual communities to define themselves on their own terms, and seek to understand each on those terms, not just on our own.

We will affirm the presence and sovereign action of God among all peoples

and faith-communities in ways that pass our present understanding

or our ability to agree with one another

on how the grace of God is at work among them.

A Call To Learn-by-Doing

As we seek to relate to other "faiths", we call on congregations to think beyond the textbook definitions, and to encounter the real life groups who live in this State with us. Spiritual communities, in our day, include not only historic religions like Judaism, Islam, and Buddhism, but new or revived spiritualities like the New Age movement, the Goddess revival, and the resurgent spiritualities of Native Peoples. Our neighbors are organized in communities of Humanists, and in loose aggregations like the Human Potential Movement. Each community involves folkways, beliefs, customs, and commitments which call for our respectful understanding as well as our careful discernment, in the light of what we know in Christ. Therefore:

BE IT RESOLVED that this Convention join the Commission on Christian Mission in an Interreligious World in calling for a year of Learning-by-Doing in the Diocese of Newark; and that this Convention commends to clergy, congregations, specialized ministries and persons in this Diocese this Call as the the starting point for projects in interreligious relations embodying the Fundamental Ethical Commitments (as adopted by this Convention).

A Call for Congregational Projects:

Please copy this form for use in committees and study groups.
Check items that interest you or your group.

__Develop parish and/or interparish discussion groups, classes and forums to become better informed about the major world religions.

__Invite members of other faith-communities to present their beliefs, history, practices and customs.

__Form a local inter-religious discussion group or teaching series.

__Develop youth group programs and Church School curricula that educate young Christians about other faiths.

__Include on the parish prayer list a calendar of celebrations of other spiritual communities, especially remembering, in the Liturgy, their significant holidays. For example, pray for the Jewish community during the High Holy Days, the Muslim community during Ramadan, or the seasonal observations of Native Peoples.

__Send groups from the parish to other houses of worship to learn about other faiths.

__Invite members of other faiths to worship, and solicit their feedback:

Did they feel welcome; what parts of the service made them feel included or excluded;

what fascinated, bewildered, or troubled them? What would they like to know about the Church? The Gospel?

__Invite the ordained leaders of other faiths to speak from the pulpit.

__Develop an inter-religious worship service for a special occasion:

For example, Thanksgiving, World AIDS Day, Earth Day, Fourth of July.

A Call for Personal Projects:

__Discuss other religions with your family at dinner, using the sample discussion questions.

__Ask non-Christian neighbors who belong to other religions to tell you more about their customs -- and beliefs -- especially at holiday times. Be ready to share about your own customs and beliefs, in return.

__Be ready to speak personally about what God, the Church, and Jesus Christ mean to you, when asked.

__Ask neighbors of other faiths if you may attend worship with them.

__Do your own self-inventory of knowledge about other faiths, and pursue some study, (especially of a religion that seems strange, remote, or troublesome to you.) What do I know about Judaism, the Muslim faith, Goddess worship, the New Age Movement?

__Read from other holy books at home, perhaps during your prayer and meditation time.

__Use such prayers of other religions as seem appropriate in your own personal worship.

__Become involved in an interreligious outreach project to those in need:

For example, an Interreligious Fellowship for the Homeless

As congregations or individuals choose (or continue) a project, it may be reported to the Commission for inclusion in the Final Report for highlighting as a possible model for others.

DISCUSSION STARTER QUESTIONS

These questions are roughly grouped in relation to the Four Principles, for use in discussing the implications of these basic Christian commitments. Add your own!

1. We commit ourselves to treat the members of other faith communities as neighbors, according to Christ's command, "love your neighbor as yourself". (Mt. 9:19, et al)

   When is it appropriate for Christians to participate in the rituals of another faith-community? Why is it appropriate -- or why not?

   Should Christianity -- or the Abrahamic Faiths of Christianity, Judaism, and Islam --ever be given a privileged place in civic law? In the civic calendar? In school celebrations? In public decorations?

2. We commit ourselves to honor the Image of God in people of other faiths, recognizing in everyone The One who has made made all humankind in the Divine Image. (Genesis 1:26)

   What are the limits of sharing worship with other faith- communities?

   What can we do together? What not?

   Is it ever appropriate for the Christian partner of an inter-faith marriage to convert to the partner's religion? Why or why not?

3. We commit ourselves to respect members of other faith- communities as fellow-sojourners in God's world, according to the command "not to oppress the Stranger" among us. (Exodus 23:9)

   When, if ever, is it appropriate to use "Christian only" business guides as a basis for making shopping decisions?

   What behaviors change "witnessing" into a manipulative proseletyzing?

4. We commit ourselves to acknowledge, as we witness to what we have seen and known in Christ to people of other spiritual communities that Christians, too, see God's truth "in a glass darkly". (I Corinthians 13:12)

   Do members of other religions worship the same God as Christians?

   Do Christians have something of God to learn from people of other faiths and philosophies?

A Short Listing Of Spiritual Communities

This listing describes in the barest way possible the social facts of each faith. For information about beliefs and practices, consult Huston Smith, The Religions of the World. A fuller bibliography will be provided.

Buddhism: Rooted in the 6th Century B.C.E. from the teaching of Prince Siddhartha of North India, now comprising many Schools or denominations. The two major groupings are Hinayana or "Lesser Vehicle" and Mahayana or Lesser Vehicle. Influential in Southeast Asia, China, Tibet and Japan.

Christianity: Rooted in the 1st Century C.E. from the teaching of Jesus of Nazareth, now comprising many denominations. Major groups are Eastern Orthodox, Roman Catholic, and Protestant, with many smaller groupings. Influential in Europe and the Americas, sections of Africa, Korea; indigenous churches throughout the world.

Traditional Chinese Religion, with Taoism and Confucianism: Rooted in the civilizaton of ancient China is a comprehensive spirituality of life reaching back over 5000 years. Taoism is a specialized version of this ancient Way; Confucianism a set of ethical guidelines especially influential among the ruling classes.

Hinduism: "Hinduism" is a western word which embraces the entire, complex set of sects and teachings of the sub- continent of India. It especially applies to the religion taught by the Brahmins, and contained in the Vedas ad Upanishads. Groups that have separated from the main Hindu group include the Jains who practice an special form of non- violence, and the Sikhs, who combine elements of Hindu and Islamic belief and practice.

Islam: Rooted in the preaching of Muhammed of Arabia, who incorporated sections of the Hebrew Bible and Christian New Testament in The Quran, a book of revelations.Influential in Iran, Arab countries from Iraq to Morocco, other parts of Africa, North India and some countries immediately north.

Judaism: Rooted in the desert religion of ancient Semitic Tribes, the Law of Moses, and the preaching of prophets from the 8th-4th century B.C.E., it is the religion of the Jewish people.

Native People: All over the world, the "First" or "Elder" Peoples retain certain elements of their pre-modern, (or pre- Buddhist, or pre-Islamic, etc.) spiritual practices which may stretch back to pre-historic times. often focussing on the spiritual eneries of nature.

Shinto: The ancestral ways of the Japanese people, later combined with Buddhism.