A guest blog by Anthony Macisaac.

An interesting point was raised in the Interfaith Youth Conference earlier this year at St. Andrew's, which I was lucky to attend. It touched on a major issue among almost every religious community one could think of - that of inclusivity vs. exclusivity. That is, do we have an approach to our beliefs that recognises the worth and potential of those outwith our religion, or do we have the idea that those outside are somehow inferior and at a loss? This is actually such an important issue, especially in a society which is becoming both very secular and very pluralistic. Assuming we intend to try and work with both secularism and pluralism, we do need to think carefully about how we answer this question of inclusion and exclusion. It touches not just on how we treat our fellow people, it also touches on rather deep ideas.
Put simply, there are many among us who still believe those outside their faith are damned, and those within it are saved. Can such a stance possibly be productive for dialogue?  Is dialogue even possible if this is our perspective? I suppose there are different levels of discourse, but whatever the case may be such views probably don't gel at all with pluralism or secularism. They also probably don't bring together people of different religious backgrounds, in common works of charity and social justice. It seems  therefore, that in order to fully participate in effective and real inter-faith discussion and work, we need to be open to the idea that people outside our religious community have a good chance of attaining Heaven. That's putting it in a rather fundamental way, but perhaps getting down to the nitty-gritty is what we ought to do.
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There are also a whole host of practical ways in which people can be included or excluded from our faith. Indeed, the vexed issue of inter-faith marriage still causes a wide range of problems touching on these very points. If we are truly humanist in our religious understanding, seeing God's presence in everyone, how can we possibly deny people the right to love and to marry someone coming from another faith? It was most refreshing to converse with one of the speakers at the conference, Imam Hasan, who is one of the very few Muslim clerics in the UK performing marriage ceremonies for Muslim women and non-Muslim men. Such witness is most inspiring, I think, and  shows what can be achieved by just having some dialogue with people outwith your religious tradition.
Coming back to the conference itself, there were even worse problems highlighted by Mike Jervis - another speaker - regarding exclusivism. Indeed, we need only look at religious extremism and some of the terrorism coming from that to see some of the dangers. Whether this be the type of extremism seen with the so-called ISIS, or with some of the Buddhist community against the Rohingya in Burma, the cancer is the same. An interesting aspect to all this, I think, is that religious exclusivism can often become tied to other forms of exclusivism. These other types of setting up an"us vs. them" scenario can involve racism, class prejudice, homophobia and misogyny. All are very ghastly phenomena, and this did admittedly give a rather depressing tone  to some of the discussion at the conference. However, it was good to be in company with similar ideas on these topics and discuss possible solutions.
 
Firstly, it would seem that the subjective nature of faith has to be understood if we are to move forward as communities of religion. While most religious traditions have leadership, how we comprehend that leadership can change with time. Viewing the Priest, Shaykh or Rabbi as more of a guide rather than dictator is important in my view.  Moreover, the ever increasingly connected world demands some individual thought. We see diversity around us and are challenged to understand it in the light of our own faith. We have to, in many ways, find our own answers. Not just to these big questions, but to our own lives also, as we meet more and more people who have entirely different faiths. In the Christian context, all this means that when we do worship together in community, it ought to be much more of a "Communion" rather than a  spectacle. Each person is called to give their own piece towards the whole. No doubt, this may seem overwhelming to some. Taking our own responsibility for our faith, and lacking what may once have seemed like absolute answers in our religion, can be a shock. I found my own faith develop along these lines when I began speaking of it to others, who were Atheist or Muslim or Protestant. It forced me to go deeper into it all. It also made me realise that it is really the choice to believe that keeps you going, because I didn't always have easy answers, but still felt drawn into my religious community. This kind of experience may well force us to become like converts within our religion.

The understanding that each community is made up of largely independent minds, helps us realise that perhaps that community is always in flux. It is always growing and developing. We're always converting to new understandings. Those absolute answers, they always elude us. They lie beyond the horizon. Maybe we'll be ready for them in Heaven, but it may well be a Blessing that we don't have them yet. Cleaving to perceived absolutes leads to the fundamentalism mentioned in the Conference, and a dangerous exclusivism. On the other hand, failing to communicate with others within your community and share one's ideas and spirituality is an exclusivism of the individual. Can such individualism be a good thing? Maybe for the solitary minded, but generally speaking it would seem to myself that we all ought to be working together, in the name of inclusion. Though, I suppose for a religious group to maintain its unique status, it has to be to some extent exclusive even if in name only. Most religions have dogma, and these dogma tend to be rigid. Our understanding of them does not have to be. This can evolve.
That's just some thoughts on a pretty difficult, but in my view pertinent, topic!

A blog by Sister Isabel Smyth

I recently visited our local Ahmadiyya Mosque with the Chair and members of the Scottish Bishops’ Committee for Interreligious Dialogue.  We were responding to an invitation that had come in response to a letter we had sent to the community for Ramadan and Eid. It was a very happy visit. We were welcomed most warmly and received generous hospitality which included a copy of the Qur’an.  It’s a privilege to be welcomed into another community’s place of worship as it is to be welcomed into someone’s home. Interfaith Glasgow’s Festival Exchange has shown how positive entering into another’s space can be and helps us to stand in another’s shoes in some little way though I find it’s quite hard to do it completely.

 In all my experience of interfaith work I have felt very at home visiting places of worship, being present at religious rituals and festivals, meditating with people of other faiths but I’ve not been totally at home. It’s been a bit like visiting an auntie - there’s a connection, a recognition in some instances of similarities and an understanding of the faith that’s at the heart of the community’s religious life.  But there’s also been a strangeness in it, it’s not quite home. Often it’s the culture in which the religion sits and I’ve been intrigued by people who are able to adopt not just the beliefs of another faith but its traditional language and culture.  I’ve never felt any temptation to convert though I have experienced what Krister Stendahl called ‘holy envy’.  That is I’ve found aspects of other faiths that I’ve admired and wished could be reflected in my own. And I’ve certainly learned a lot about faith including my own expression of it through interfaith relations.

The focus of the Ahmadiyya community on unity and harmony was impressive as was their joy and commitment to their faith. The Ahmadiyya see themselves as a movement within Islam. They were founded in India in 1889 by Hazrat Mirza Ghulam Ahmad who wanted to revive the true spirit of Islam. He emphasised duty to God and creation, the equality of mankind and care for the needy, respect for all religions and the importance of keeping the law of the land and being loyal to the government of the country.  All of these are good things and, on the whole, it would be accepted by many of the Muslims I know and yet the Ahmadiyya are not accepted by Muslims and are seen as heretical in that their founder saw himself as a messiah, a prophet for this age. This is so heretical to the majority of the Muslim community both Sunni and Shia that they will not call the Ahmadiyya,  Muslim.

The right to self- definition has caused some debate, consternation in interfaith circles.  In Interfaith Scotland, as with other interfaith groups, any application from a group that comes under the umbrella of a major world faith needs the acceptance by other members of that faith before gaining membership. This meant that when the Ahmadiyya community recently applied for membership of Interfaith Scotland they didn’t get the approval of other Muslim groups but were offered associate membership which would allow them to engage in dialogue. They didn’t accept this and withdrew their membership. This isn’t the first time this has happened. 

At the very beginning of Interfaith Scotland the first faith group to ask for membership was the Pagan Federation. Some faith groups objected for all sorts of reasons but it was suggested that changing their name would make them acceptable. This didn’t hold water with the Pagans who wanted to reclaim an ancient name that they said had been harmed by the prejudice of later faiths.  They did accept associate membership. The same thing happened with the Church of Jesus Christ of Latter Day Saints.  While they declare themselves to be Christian they’re not recognised as such by other Christian denominations – mainly because they hold to a further revelation given to Joseph Smith which sets them apart from mainstream Christians. They see themselves as revivalist – reviving the true Christian Church – not that far from the Ahmadiyya understanding of themselves as the true Islam.  Because today the emphasis in on religion and belief there tends to be no judgement about what constitutes a valid faith or even religion – sure for some people Jedi is a valid religion.  Do groups have the right to self-define?  Are the major faiths also simply self –defining and do they have the right to say who belongs and who not?  Definitions and boundaries have their purposes and give a sense of belonging. Where the problem comes is when the newer groups think of themselves as the true faith so that part of their desire for  inclusion means a rejection of their parent faith or at least some parts of it. In their own way they are also being exclusive.The important thing is not to exclude them from the dialogue  but to keep the conversation going while understanding the complexities of identity and belonging. ​

A blog by Anthony Macisaac       

      It is hard to say precisely what feeds this sense of peace and serenity at Pluscarden. For a Catholic or indeed for a person of faith more generally, the obvious answer would be God, but the question remains as to why Pluscarden is special. It is for example, one of the few places that I would personally describe as having a supernatural feeling. Myself and the psychologist from Israel talked at length about all this - with both of us sharing our thoughts and beliefs more broadly as well. From a secular standpoint, his idea was that the order and routine of the whole environment gave great comfort to the monks and people within the Abbey. When we have ordered lives, he said, we tend to feel more secure and safe. It is also perhaps sometimes difficult to have this kind of order in the busy and competitive world outside, which is why somewhere like Pluscarden can be a haven of sorts for everyone and anyone. On top of the order and discipline of the monastic day, there is also all the accoutrements of Christian faith. Whether it be the Abbey walls themselves – eight centuries in age – or the brilliance of the stained glass, or the candles, or the white habits of the monks there is some effect on the human psyche. All the symbolism within the environment draws people of all faiths and backgrounds into something spiritual. I certainly felt this myself. Yet another retreatant put it very well – he felt that at Pluscarden, he was drawn into the company of Saints and Angels. Certainly, when walking through the transepts and nave of the Church, you are actually walking over the graves of dozens of people buried there centuries before. Often they chose the Abbey as a final resting place out of a great faith that the prayers said there daily would help them in the hereafter. Many of the tombstones have been preserved and now adorn some of the walls – their age is evident by the skull and crossbones design, usually found on graves sculpted around the 16th and 17th centuries.

However, there is a final way in which I think the calm and inviting aspect to Pluscarden is achieved: silence. After the final set of prayers, Compline, the monks enter into what is known as “the Grand Silence”. Conversation and noise in general are avoided as far as possible, with personal time for reflection and prayer encouraged. To many, including myself initially, this can seem austere. Yet, upon thinking about it some more and experiencing it, the whole idea makes some sense. Some readers may have heard of the recent craze in “mindfulness”, which advocates more time to be given for reflection and introspection away from the hustle-bustle of everyday life. In the typical Benedictine monastery the idea is very similar. If we but take time out, and retreat into our own minds, we can better understand ourselves and gain more control over our own actions and intentions. For me, this is quite a profound insight. The silence helped me think of the wider world around me, and shift my focus to ideas above and beyond my immediate surroundings. Too much silence could of course be a bad thing, causing people to brood and over-think their lives, but in small doses each day I think it can be a great gift. One of the monks actually said it also helps stop them fight one another! There are of course a whole range of personalities in a monastic community, and it is easy to imagine tensions rising if there wasn't some time out for each monk.

So after four days of relaxing in this peaceful and spiritual environment I came back home quite refreshed indeed. I do intend to go back next year if possible, and I wonder who I will meet the next time around. Perhaps I will take one or two of my friends along, as I've done before. Whatever the case, I hope some readers will consider a trip themselves. If anything, it's a good chance for inter-faith dialogue and an experience in which I believe anyone can take something good from.

A guest blog by Anthony Macisaac

         Last week I spent time on retreat at Pluscarden Abbey near Elgin. The journey was exhausting, around five and a half hours long and involving three train connections, not to mention a bus journey and taxi ride. It was good to finally arrive at the monastery for dinner. The food was delicious and all homemade - many of the ingredients grown by the monks on the grounds. Myself and the two other guests were served some kind of pie, it had all kinds of vegetables inside (meat is only served rarely at the Abbey) and we were all at a loss to name it. It was safe to say simply that it was tasty! During meal times, everything is very formal. Table manners are emphasised, and I felt like an odd one out when I saw everyone using knives and forks to eat their apples as I sat eating my own by hand at dessert. One of the monks goes to a lectern and reads from a book that has been selected, while everyone eats in silence listening. During the days that I was there, the book that was read was relating history of the American Civil War and all the ins and outs of the race relations that punctuated that whole affair. In many ways, some of what we heard was shocking and a world was revealed that seemed utterly alien and that was yet so close to our own in time. The sad reality of human trafficking continues the story into our present age which is well worth remembering, lest we consign the horrors of slavery to history texts and become blind to its modern existence. All these deep thoughts were had on my first night at dinner - this was going to be a deep experience! I went back to my room after the meal and took some time to unpack my bag. Each male retreatent stays in a guesthouse called St. Benedict's while women staying at the Abbey are based in a nearby building called St. Scholastica's. These two great Catholic Saints were brother and sister, and the founders of the Benedictine Order of monks and nuns back in the 6th century. Plans are being drawn up to create one guesthouse for everyone, but this may take some years to realise. Within the male guesthouse, there are around twenty cells (rooms), bathrooms and washing facilities with a few parlours. In the latter, people serve themselves breakfast and can enjoy tea or coffee whenever they wish.

       So after a bit of solitary time in my cell, which was dedicated to St. Dominic, I went to the main parlour to get a cup of coffee after my long journey. There I met another retreatant who had only arrived an hour or two prior to myself. He was a psychologist with a wealth of stories to tell, and he lived in Capernaum having married a Jewish woman some years before. Every year he tries to visit Scotland so he can enjoy some time at Pluscarden. What made this all the more impressive was that he doesn't know if he believes in God. All that distance to travel, and all that effort despite not being convinced of theism let alone Catholicism. The atmosphere at the monastery is such that it draws in people from all walks of life and from all faiths. There have been a few Buddhists visiting at times, in addition to plenty of folk from the Reformed Churches and more.

     Some people just go to listen to the Gregorian Chant - beautiful and fascinating to hear, Church music of the Middle Ages. The chant is sung in Latin, and performed eight times a day with Mass taking place around 9am. The various offices (times of chanting the Psalms) are known as Vigils, Lauds, Prime, Terce, Sext, None, Vespers and Compline. Vigils are at 4:30am with Compline at 7:50pm. The day is therefore very full and busy, with work also taking place between the offices and meal times. Some monasteries brew beer, but Pluscarden's speciality is honey. One of the other retreatants who arrived a day or two after myself, helped the beekeeper make some fresh honey. We all tried a little for the following breakfast and it was fantastic! Though I can't say I managed to get up for Vigils despite my best efforts - praying at 4:30am takes some doing.

      Across the grounds there are animals of many varieties, the most famous of which is the "Benedictine cat" Baxter. It must have been at the monastery for over a decade, and is well looked after. Bookmarks and pictures have been made with his likeness, sold at the shop, with Biblical verses printed underneath. For any cat lovers out there, some of the paraphernalia is hilarious. One bookmark I bought for a friend showed the cat sitting solemnly in the Abbey, with the verse "I will Bless the Lord at all times" quoted below him! More generally, another retreatant from Dunoon commented that the animals seem to sense an overall peace to the place. They simply don't seem to feel threatened by people at all. Hens are all too happy to walk alongside you when you go out for a stroll, and field mice pay no heed to passers-by. There was an inspiring story about a deer which had broken both its hind legs jumping over a fence into the Abbey precincts. People had asked the monks to call a vet, and they refused since it would likely be put down. What they did instead was tend to the deer themselves, and help it regain full health. That kind of compassion is very uplifting, and so very human. 

This blog was written by Anthony Macisaac.
 
In Glasgow, there are various examples of good work that help refugees and asylum seekers of all backgrounds. Much of this work is linked in with Interfaith Glasgow and Interfaith Scotland. Recently, there has been a new initiative called "The Weekend Club" which helps refugees and asylum seekers to feel at home in Glasgow, meet new friends and share their cultural experiences. The group began a few years ago, and was inspired by the fact that many people coming into Scotland from difficult situations and diverse areas have little to do at weekends – they risk becoming isolated and unheard in wider society. Therefore, the weekend club decided to host different events, usually on a monthly basis, to provide opportunities for recreation and dialogue for the refugees. So far, the Weekend Club has met with much success.
 
Recently, the Weekend Club took a group of people to the Museum Resource Centre in Nitshill, which houses over one million objects that cannot be displayed in museums elsewhere. Exploration is done only by guided tour, so a date was booked with the team in the Resource Centre, and the whole group was shown around the facility. There were many children who joined us, and they were fascinated by the taxidermy and fossils. The adults had time to converse with each other and share some of their experiences. We had people from Libya and Iraq among others, on the tour. The historical articles that were showcased came from many different time periods and cultures – thus providing opportunities for conversation. It was enriching not only for the refugees and asylum seekers themselves, but for the volunteers as well.
 
Our next and most recent event was at the Hidden Gardens in Pollokshields, a great spot for recreation if ever visiting the area. The spot was once known as the Tramway, the depot for Glasgow trams in decades past. Prior to that, the area was a stonemason's, working with the familiar sandstone bricks still seen across Glasgow's tenement buildings. I arrived quite early myself, and helped carry tables and food into the gardens. With the other volunteers, I assisted with putting out a spread of cuisine – all of it vegetarian to take into account the Halal needs of the Muslim people coming to the event. Indeed, the majority of refugees and asylum seekers coming to the Weekend Club are currently Muslim, from countries such as Syria and Iraq. We had booked for 30 people, and there was a good turn out. Another volunteer kindly got her friends from the LDS Church to provide the food and drink. Each of the volunteers was given an orange t-shirt representing Interfaith Glasgow, and I was asked to go along to the bus stop with another volunteer to beckon participants in the right direction. Being new to Glasgow, it is of course sometimes difficult for people to find their way to different events. We therefore always try to start about 20 minutes early to give them time to arrive. Contact is made with potential participants via mobile phone, and this is often the only way people are invited to our events.
 
The role faith-sharing can have in all this charity work is sometimes unclear. However, it was revealed most in my experience with a programme of ESOL classes based at the Ogilvie Centre working with St. Aloysius' Church in Garnethill. People of all nationalities, creeds and language proficiencies have come for the past 2 years or so to improve their English each day of the week from 10am to 12noon. A turnout of around 30-40 people can usually be expected and there are many volunteers working hard to ensure success. Lessons can range from grammar and textbooks to how to read a clock or count money. Whilst the classes do have a clear aim, which is met with exams based elsewhere, they have an informal feeling too which puts everyone at ease. As opportunities for teaching the refugees or asylum seekers will often share some of their own experiences of their home country or culture. It is as interesting for the volunteers as it is for them – typically classes can be made up of up to 6 different nationalities, including Iranian, Sudanese, Iraqi, Syrian, Ethiopian and Eritrean. Around Easter time last year, many of the people attending – who were of the Tewahedo Orthodox Churches – went to the Sacraments of Reconciliation and Holy Communion in the Catholic Church next door. This highlighted a real sense of inter-faith work coming alive. During the Christmas holidays in 2016, a party was organised for both the students and the volunteers. Over 25 people turned up, and everyone seemed to have great fun – whether from playing musical chairs, or listening to Kurdish music played especially for the occasion, or from dressing up as Santa Claus. Some of the students brought their children, and this was a special time for them to celebrate a festival many had heard nothing of in their home countries. This whole initiative is therefore one which has a practical aim, but which also develops strong bonds of community and fellowship among people of disparate backgrounds.
 
Around a month ago, the manager of the Weekend Club – Lynnda – came along to the ESOL classes at the Ogilvie Centre to meet with the students there. We gave a presentation on our work, and everyone seemed keen to find out more. Within 15 minutes we collected the names and contact details of 60 people who were interested to join the club for future events. Hopefully some of these new faces will be joining us soon.
 
Probably the main difficulty the Weekend Club faces is with funding. Each year there is a push for fundraising, as without the necessary money it would be impossible to pay for the transportation costs involved in each event. Last month, myself, the organiser, and another volunteer attended a meeting at the Virgin Money Foundation, securing at least £250 of funding. Three local charities, of which we were one, were showcased and promised money from Virgin who are seeking to help smaller and more local charities flourish. In a few weeks’ time there will be a further fundraiser at my local Church in Eaglesham – St. Bridget’s. The Church hall has been booked and a quiz night arranged. We hope to raise another couple of hundred pounds at this event. The work is always on-going in trying to keep such initiatives as the Weekend Club alive, but such work is so valuable in reaching out to vulnerable communities and living out our commitment to interfaith. 

            Ramadan has begun. It is a time of fasting and praying for Muslims all across the country and across the world. It is the holiest time of year in Islam. Ramadan is an Islamic holy month of fasting which takes place every year for a month to commemorate the first revelation of the Quran to Muhammad. During this month, Muslims fast from dawn to dusk and do not eat or drink anything between these times. There is a saying, “nothing must pass the lips”. That means Muslims cannot even drink water. There are certain exceptions to this, including age limits and if you are currently under the care of your doctor and taking medication. Women who are menstruating do not need to fast, but they are required to make it up at some point in the following year.  However, for everyone else that is of age and healthy, dawn to dusk in Scotland would be from 4:30am to almost 10:00pm.That is almost 18 hours of fasting in a day. This current fast is one of the longest for Ramadan. Shorter fasts happen during winter when Ramadan falls in the months of December and January. This is because Muslims follow a lunar calendar and each year the month begins nine days earlier than the previous year. With the long fast, many may ask the question: “what is the point of fasting?” Why should someone fast for that length of time?

​The term fasting is defined as the “willing abstinence or reduction from some or all food, drink, or both, for a period of time. An absolute fast or dry fasting is normally defined as abstinence from all food and liquid for a defined period, usually 24 hours or a number of days. Water fasting refers to abstinence from all food and drink except water, but black tea may be consumed.” In this definition, Ramadan would fall under an absolute fast or a “dry” fast from dawn until dusk. Fasting for Muslims during Ramadan occurs during the 9th month of the Islamic calendar and is known as “swam” or fasting.  The observance of Ramadan is one of the five pillars of Islam, which are the five basics principles of Islam. Therefore, observing Ramadan is an essential act of being a Muslim and living out the faith. The month usually lasts between twenty-nine and thirty days. Fasting is more than just refraining from eating and drinking for Muslims, it is a holy time of year to reconnect, or connect on a deeper level with God.

Fasting is a practice in many other religions including Christianity, Judaism, the Bah’ai’ faith, and others. In Catholicism, fasting occurs on Ash Wednesday and Good Friday which marks the beginning and end of Lent, the holiest time of year for Christians worldwide. In Judaism fasting occurs during Yom Kippur, which is The Day of Atonement. Fasting for these religions brings believers closer to God, by having people focus on prayer and God over material things likes food. For example, the hunger that a person will feel from fasting in Catholicism on Ash Wednesday and Good Friday is supposed to remind Catholics of the millions throughout the world who are without food everyday. It is also a way for Catholics to centre their prayer life and focus on God as well as in part on those who are suffering. For Muslims, fasting is a way for many to remember that everything is a gift from God who alone is the one who sustains us. Fasting is never to be done out of spite or with drudgery, but instead is an act of faith, an act which brings them closer to God.

Fasting is a way in which certain religions use hunger as a way to connect on a deeper level with their faith, and ending a fast is also an important time for the faithful. For Muslims, Ramadan ends with the feast of Eid. The feast of Eid marks the end of this holy month, and is a celebration with friends and family. Today in Scotland, Muslim groups invite others to break the fast with them and to celebrate Eid. 

            Rome is the eternal city, and the city for interreligious dialogue. This past May I took a research trip to Rome for three weeks, not knowing at the time that interreligious dialogue would play a huge role in my time there. I had come to Rome to work on my Ph.D. research for one of my chapters of my dissertation which concerns Pope Francis. During my time in Rome, I stayed at ‘The Lay Centre’—a place for lay people from around the world to come and work on their research and academic work. It is a centre which promotes interreligious dialogue and ecumenical dialogue. It was the perfect community to engage with during my research. For me there was an added value as I met a group of Muslim students from Cambridge Muslim College.
Before I came to Rome, I thought I had a strong understanding of the prayer life of Muslims. I grew up with Muslim friends and have met many Muslims in my personal life as well as in my work life. However, I had never participated in Muslim prayer. I had the special opportunity at The Lay Centre to participate in afternoon prayers, which has now given me a deeper understanding and respect for daily prayers in Islam. The group of Muslims had come to Rome for five days to learn more about Catholicism and to have a greater understanding of interreligious dialogue by gaining a first-hand experience of meeting with Catholics and traveling to historical and religious sites in Rome. The students from Cambridge Muslim College were a mixture of men and women. During their stay at The Lay Centre, I found myself mostly talking with and getting to know many of the women in their group. I was pleasantly surprised by the openness of these women and their willingness to teach me about the prayers and the reason why they pray five times a day. I was struck by their devotion and reverence to God and how they talked about the importance of faith and devotion in their life.

I first found myself wanting to pray with these Muslims because I could hear them praying near my door in my hallway. I asked the women, who were seated behind the men in the hallway, if I could pray with them, and they joyfully said yes and all moved over to give me space. I did not have a prayer mat so a woman named Ashrem gave me her own mat. This to me was a sign of pure generosity. She then moved over to her friend’s mat to pray. Although all of the daily prayers are said in Arabic, and I have no knowledge of the language, I prayed silently and participated in their body movements. After the prayer was over I felt a sense of kinship with these women. We all believed in one God, a God who is merciful and loving.

Praying together led to discussions between myself and seven of the women in the group. We discussed many topics from our Abrahamic tradition to our love of music, food, and the stress of academic life. Although we were from two different religions our common heritage in faith and praying to God became the keystone in our conversations. Prayer is a way in which we talk with God as well as pray to God. Different religions have many forms of prayer, and I experienced that firsthand with these students. We had different  ways of praying, but our intentions were the same in that we all wanted to praise and thank God. As a Catholic woman, I have chosen a life dedicated to God in my faith life and in my academic career, and these women have also done the same. Our cultures may be different, but our respect, admiration, and love of God is something that unifies us.

During the time I spent with these Muslim women I learned how important interfaith dialogue is on an international level. No matter where you are in the world or what faith you represent, dialogue between faiths in very important. It is when we dialogue with one another about faith that we then build bridges and can continue our journey together in faith. 

           Radicalisation and Reconciliation.  What do these two words have in common? The answer: interfaith dialogue. This past weekend I attended the Scottish Youth Interfaith Conference at St. Andrew’s University and the theme was “Radicalisation and Reconciliation”, a theme that intrigued and stirred conversation from the minute I walked in the door. Radicalisation is a word that is often seen in newspapers, and heard on television. What is the first thing that comes to your mind when reading or seeing this word? Too often many people wrongly assume that the word “radicalisation” refers to a religion, especially Islam. This prejudice is unacceptable, and needs to be discussed in dialogue today. I was delighted to attend this day in St. Andrews because I believed it gave a chance for millennials to discuss this issue and prejudice in an open way.

       The Oxford Dictionary defines prejudice as, “Preconceived opinion that is not based on reason or actual experience.” In 2018 there is a lot of preconceived opinions about Islam, which leaves many associating Muslims with extremism and violence. This ignorance must be discussed, and dialogue is a great way to begin this conversation. The conference at St. Andrew’s opened a way for students, and other young people in attendance, to listen to different speakers on this inviting topic. We must start with the questions: what is radicalisation, and why do many people associate this unfairly with predominately one religion? What is reconciliation and why does it matter? These questions are important to consider for steps towards tolerance, empathy and reconciliation.

         Radicalisation is a word that many hear on the news at night or when scrolling through their newsfeeds on Facebook or other social media outlets. It is a word that is often associated with different people and groups, claiming some sort of religious association.  “He/She was radicalised”. “He/She became a radical after joining this group”. These are the statements we usually read online. The word radical is defined by the Oxford dictionary as: “relating to or affecting the fundamental nature of something; far-reaching or thorough.” This can be a positive effect or a negative effect, depending on the outcome. It does not have to be associated with a negative connotation. Radicalism could easily be associated with political parties or social groups, not just religions. One of the topics discussed at the Scottish Interfaith Youth Conference zoned in on this topic. A PowerPoint slide was presented that pictured a couple photos of “radicalisation” which were present in other religions outside of Islam including: Buddhism, Christianity, Judaism, Hinduism and others. For example, there was a photo of the Klu Klu Klan, which gained its notoriety as being a radical Christian group promoting white nationalism. In another slide presented, there was a photo of Martin Luther King Jr., and Mahatma Gandhi. These men were radicals in their time and they promoted justice and peace, and yet they were still associated with the word “radical.” It is only recently within the last ten years, that Islam has become associated with radicalisation in a negative way. This prejudice needs to be stopped. However, where do we begin to stop this prejudice? This was one of the many questions asked at the conference on Saturday. How can young people help and end this prejudice? Answer: this can be done through reconciliation. 

        Reconciliation is a restoration of friendly relations. It is a chance for grieved parties to come together and end their conflict. However, reconciliation cannot become a veil to hide behind. Reconciliation must include a restoration or even a revolution. Sometimes people or groups of people can become consumed by the “peace and harmony veil” and use this as a cover for real change and acknowledgement of past struggles and a sincere future of peace. Young people need to be present in interfaith dialogue, whether it be in their own neighbourhood or classroom. Breaking down prejudice and starting the process of reconciliation begins with a conversation. If you hear prejudice being spread by someone you know then you should speak up. Words are powerful. Young people have the power to change a generation of prejudice. By educating against ignorance and by working to break down prejudice we are living in a world of respect and love and not fear and hate.
Let’s hope and work together to help dispel prejudice which leads to intolerance. Let’s do as Jesus instructed us, and “love our neighbour”. I hope that in the future more events like the Scottish Interfaith Youth Conference are held in order to educate young people and help them lead future generations to reconciliation and promote peace between religions.