Thursday, March 27, 2014

Lenten reflection about being an interfaith Quaker, at the Lighthouse United Methodist Church in Burbank

This is the Lenten reflection I gave at the Lighthouse UMC on March 26. It felt good to be among Methodists again, and to share my Quaker perspective with them.

First, I want to thank my friend Louis Chase not only for inviting me, but for being a leader in the interfaith movement. I came to know Louis when he was President of Interfaith Communities United for Justice and Peace, an organization founded after 9/11 to promote a peaceful response to religious fanaticism and violence. We meet every Friday morning at 7 am at the Immanuel Presbyterian Church. If you are an early bird and want to meet some interesting people and work for peace, you are always welcome to check us out.

       Lent is a time in which we remember the temptations of Jesus and look at our own lives—what tempts us? One of the biggest temptations that Jesus faced was Satan’s offer to make him the leader of the world—to rule all the nations.  Of course, Satan was willing to give this power to Jesus only if he agreed to worship him, not God. Jesus response was, “No way.” He knew the way to save the world is not by the love of power, but by the power of love.

       After 9/11, we Americans were tempted to use our global power to launch a war against terrorism. We were motivated not by love, but by fear. We invaded Afghanistan, and then Iraq, killing hundreds of thousands of people and displacing millions. We created prisons like Guantanamo in which we used waterboarding and other forms of torture. We now are sending drones all over the world to kill people we suspect might be bad guys. During this dark period, we have not followed the Prince of Peace, but rather the God of War. We have forgotten what Jesus told his disciples in the garden of Gesthemane: “Those who live by the sword perish by the sword.”

       Jesus shows a better way, and that’s why I became an interfaith Quaker after 9/11.

       Let me begin by sharing how I became a Quaker thirty years ago.  I first became a Quaker in Princeton, NJ, my home town, in 1984. I was drawn to Quakerism because I love the Quaker practice of silent, open worship. I also love the Quaker commitment to peace and justice. And I love the Quaker belief that each of us can have direct inward access to God, or Truth, through the Inward Light of Christ. This is the Light described as the Logos in the Gospel of John: “the true Light that enlightens everyone was coming into the world.” Quakers believe that the Inward Light is present in everyone, and indeed, in every living creature, since the Gospel of John also says: “Through him (the Light of Christ, the Logos) all things were made, and without him was not made anything that was made.” In other words, the Logos created and is present in every person and in everything—including every religion—to some measure.

       I found this Universalist approach very appealing since I have been deeply interested in other faiths ever since having a profound experience of Christ in 1971. I became a seeker and learned much from people of other faiths—Hindus, Buddhists, Bahais—as well as Christian denominations. Soon after attending Princeton Friends Meeting in 1983, I met Quakers who were involved in a magazine called “Fellowship in Prayer,” now called “Sacred Journey.” This magazine was founded in 1949 (the date of my birth) by a missionary named Carl Evans who believed that war would end if people of different faiths prayed together for peace.

       Evans was ahead of his time, a pioneer in interfaith peacemaking. I became editor of “Fellowship in Prayer” magazine and had the opportunity to meet and interview spiritual leaders and teachers from various traditions—Jewish, Sufi, Buddhist, Native American, etc. This was the beginning of my interfaith journey as a Quaker.

       In 1988 I spent a year at Pendle Hill, a Quaker Center for Study and Contemplation, where I met and courted my wife Kathleen Ross, a Methodist minister. A year later, we were married at Claremont Friends Meeting and began a twenty-year ministry together which I sometimes called a Methodist-Quaker alliance. Kathleen deepened my understanding of liberal Christianity which is very open to dialogue and working with people of diverse faiths. Sad to say, Kathleen died of cancer five years ago, but I am very grateful to her for sharing with me the warm heart of Methodism.

       My commitment to interfaith peacemaking began in earnest on 9/11. At that time, like many people, I felt enormous fear and anxiety about where our country and world was headed—so I decided to undergo self-purification through fasting and prayer. To reach out to my Muslim neighbors, I decided to fast during the month of Ramadan and went to visit local mosques. When my Muslim neighbors heard I was fasting and reading the Quran during Ramadan, they were incredibly appreciative—some even invited me to their homes. My heart opened up to them and I became hooked on interfaith peacemaking. I started regularly attending interfaith events and soon found myself on the board of various interfaith organizations—the South Coast Interfaith Council, Interfaith Communities United for Justice and Peace, and the Parliament of the World’s Religions.

       I also became a kind of Quaker ambassador to the interfaith community. I wrote a pamphlet called “Islam from a Quaker Perspective” which was published by Wider Quaker Fellowship and circulated around the world. There was even an edition published in German! I began giving talks and workshops about Islam and interfaith peacemaking at various Quaker gatherings. Finally, I was given a letter of support by my Yearly Meeting, affirming that I have a calling to do interfaith ministry.

       In 2011, I published a book called “Quakers and the Interfaith Movement,” which was intended as a handbook for Quakers interested in becoming involved in this work. It contains chapters on the Interfaith Movement and Compassionate Listening as well as various theological perspectives by leading Quaker scholars. It describes what Quaker institutions, such as Friends Committee on Legislation and the American Friends Service Committee, are doing to promote interfaith dialogue peacemaking. It has a chapter on Quakers and Muslims, and Quakers and Jews and Israel/Palestine—the most challenging issue for the interfaith movement.

       I’d like to share with you with you some of the highlights of my book. But first, a little background about Quaker theology.

       One of my favorite quotes is by William Penn, who was a Universalist Christian. Unlike the Catholics, who at that time believed that only Catholics would go to heaven, and unlike the Calvinists, who believed that only Calvinists would go to heaven, William Penn thought that people of good will and good action—whether they were Christian, or Muslim, or Jewish—belonged to “one religion” and were kindred spirits:

       “The humble, meek, merciful, just, pious and devout souls everywhere are of one religion and when death has taken off the mask, they will know one another, though the diverse liveries they wore here make them strangers.”

       Pacific Yearly Meeting—the branch of Quakers to which I belong—agrees with Penn and affirms that the Inward Light is universal, though not easy to put into words:

       “The Inward Light is a universal light given to all men [and women], religious consciousness being basically the same wherever it is found. Our difficulties come when we try to express it. We cannot express; we can only experience God. Therefore, we must always remember tolerance, humility, and tenderness with others whose ways and views may differ from ours.”

       My friend and colleague Sallie King, a professor of philosophy and religion at James Madison Univeristy, makes it clear that just because all people are illuminated by the Inward Light, not all people and religions are alike. We must honor differences as well as commonalities. As Sallie points out:

       “This is not to say that all religions are one. The religions are indeed different. While Friends avoid creeds, our Testimonies—Truth, Nonviolence, Equality, Simplicity—are clear and not to be compromised, as is our practice of submitting to the guidance of the Spirit. These give us the guidance we need in our relating to other religions.”

       This in a nutshell is the theological basis for Quaker peacemaking. What about its practical application?

       As I note in my book, “one of the most Quakerly methods for encouraging interfaith dialogue and understanding is to listen deeply to those of other faiths, without judgmentalism” (p. 24). My teacher and friend Gene Hoffman pioneered in this approach and I had the privilege of editing a book of her writings. I also had the opportunity to go to Israel/Palestine with the Compassionate Listening Project, which was inspired by Gene’s approach and led by brilliant Palestinian and Jewish women. As we visited refugee camps, kibbutzim, and various organizations in Israel/Palestine, we learned how to listen to people who had strongly opposing perspectives. It was a life-transforming experience. I received training in compassionate listening and have shared it in many venues, including at the Parliament of the World’s Religion in Melbourne, Australia,

       Closer to home, I have facilitated interfaith cafes that use a compassionate listening approach. Kay Lindahl, founder of the Sacred Listening Center, developed the interfaith café model which has been widely used in many places, including here in Pasadena. A year and a half ago, I helped organize an interfaith café at Orange Grove Meeting, sponsored by the Parliament of the World’s Religion. Around 30 people showed up. We met in small groups and shared our spiritual experiences by responding to open-ended questions like: “What does your religion say about peace? How does your religion help you to deal with conflict nonviolently in your family, workplace, and community? How does your religion affect how you take a stand on issues relating to social justice and peace? What do you think is the biggest misperception people have about your religion? How have your views about religion changed over the years, and if so, how and why?”

          These questions have no right or wrong answers and open up dialogue based on experience, not dogma. The beauty of the interfaith café approach is that it creates a safe space where people can talk about their faith and hear about our faiths in a f/Friendly way. This model has become very popular in the Long Beach area, thanks to the South Coast Interfaith Council. Perhaps this is something you might like to try here in Burbank!

          My book also describes what Quaker organizations are doing to promote interfaith peace and understanding nationally and globally. For example, the Friends Committee for National Legislation, a Quaker lobby started in 1943, called on Friends to become more engaged with the Muslim community and its efforts to promote peace and justice. When conservatives tried to prevent a creation of an Islamic Center in lower Manhattan, FCNL circulated a petition that garnered 8,000 signatures and presented it to Faisal Rauf and his wife Daisy Khan of the Cordoba Center.

          For the past couple of years I have gone to Washington, DC, to take part in a Quaker lobby day. Hundreds of Quakers from across the USA gathered in DC to call on our elected officials to reduce the military budget by a trillion dollars over the next decade. We were encouraged to set up meetings with our elected officials in their home offices.

       I currently serve on the board of the Peace and Justice Academy, a small prep school started by the Mennonites five years ago. This remarkable school teaches students how to be social activists.  It recently made the decision to become the nation’s first interfaith high school. If you want to know more about this school, an open house is taking place this Sunday and I’d be happy to provide you with information about it.

As you probably know, Claremont School of Theology, which was formerly a Methodist seminary, has been transformed into the first interfaith seminary in the nation, thanks to a 50 million dollar grant from the Lincoln family. It is now called the Lincoln Claremont University and its mission is to train young people to become Christian pastors, Jewish rabbis and Muslim imams in one institution rather than in several. Claremont Lincoln isn’t interesting in promoting a one-size-fits-all religion. Rather it is committed to nurturing religious leaders who are clear about their own faith and comfortable working and studying together in a multi-religious, pluralistic community.

       I have been inspired by Professor Glen Stassen, an Evangelical Baptist, who coined the concept “Just Peacemaking.” He argues that the debate between pacifism and “just war” cannot be resolved, and isn’t particularly helpful. He believes that all Christians, and indeed all people of faith, should do all they can to prevent war. He was involved in the recent publication of a book entitled “Interfaith Just Peacemaking,” edited by Susan Thisthethwaite. As a Quaker, I am thrilled that people of diverse faiths agree that “war is not the answer.”  I should mention that Glen Stassen went to a Quaker school and has on the door of his office an FCNL sticker that reads “War is not the answer.” Isn’t it marvelous when peace makers work together and learn from each other?

       I’d like to close by discussing the final two chapters of my book: one relating the Quakers and Islam, the other relating to Quakers and Israel/Palestine.

       The chapter on Islam contains not only my pamphlet but also excerpts from the translation of the Quran by Michael Sells, a Quaker professor of Arabic studies who used to teach at Haverford and now teaches at the University of Chicago.

       The chapter on Israel/Palestine deals with the thorny issue of how we can create a just peace in this troubled region nonviolently. It contains an essay by a Quaker of Jewish background who went to Israel/Palestine with the Compassionate Listening project. It also has an essay by Guiford College professor Max Carter, who frequently takes students from Guilford to Ramallah, where a Quaker school was established over a hundred years ago. This school has trained many leaders in the Palestinian community who have acquired many Quaker values while still preserving their identity as Muslims. This chapter also describes the work that the AFSC is doing to encourage young Palestinian leaders to work for justice nonviolently.

       Interfaith work in the Middle East can be very difficult, and it isn’t always easy here at home. My Jewish friend Ruth Broyde Sharone has written a lively memoir about her interfaith reconciliation work called “Minefields and Miracles: Why God and Allah Need to Talk.” She recounts many inspiring stories of interfaith cooperation, and also of painful misunderstandings.

       We may not agree on theology, and we all have very different religious practices, but we can agree that we are called to “love our neighbors.” This is the heart and the essence of the Torah, the Gospel, and the Quran—and most other faiths have a similar teachings.

       The three major Christian organizations—the Pontifical Council for Interreligious Dialogue (PCID), the World Council of Churches (WCC) an ,the World Evangelical Alliance (WEA)—met during a period of five years to discuss how Christians could witness to their faith in a multi-religious world. I highly recommend downloading and reading this historic document, which was published in 2011, since it is the first time that Catholics, mainstream Protestants and Evangelicals have agreed on guidelines for interfaith dialogue and cooperation within the context of Christian witness. Among other things, this document encourages Christians to engage in respectful interreligious dialogue, to build relationships of trust with those of other faiths, to reject violence, to speak truthfully about other faiths, to refrain from all forms of material “allurements” to gain converts, to work for freedom of freedom, and to cooperate with people of other faiths for the common good.

       I think we can all agree it’s important to cooperate with people of other faiths for the common good. That’s why I want to lift up a relatively new interfaith service organization that has come to the San Gabriel area. It’s called Family Promise and it’s part of a nation-wide network that has helped thousands of homeless families to become housed.

          My wife Jill Shook and I met three years ago at a Peace Parade here in Pasadena, and we were married two years ago after a whirlwind courtship. I proposed to Jill after only three weeks. In our marriage vows, we affirmed “the Prince of Peace has brought us together for a purpose greater than either of us can imagine.”

       Jill and I come from very different backgrounds. She is an Evangelical Christian and I am a liberal Quaker, but we agree on deeply held values—like peace and justice, helping the poor, and loving our neighbors. And we have discovered you don’t need to agree with someone’s theology to love them and work with them and have a wonderful relationship.

       When we got married, we invited people of diverse faiths to be part of our wedding party. Muslims, Jews, Evangelicals, liberals, conservatives people of color, the affluent, the homeless, and even a stranger from China who happened to be in town and wanted to see an American wedding—all came to our wedding and were welcome.

       “Love God and love your neighbor as yourself” is a commandment we need to take seriously and embrace wholeheartedly. It’s part of our DNA as well as our religious heritage. What the interfaith movement calls us to do is to love ALL our neighbors, no matter what their race, religion or ethnic background. It isn’t always easy, but it’s worth it!



  1. where's the link to the pan-Chirstian document on interfaith dialog?
    >"I highly recommend downloading and reading this historic document, which was published in 2011, since it is the first time that Catholics, mainstream Protestants and Evangelicals have agreed…"


    The prevailing thought of many is that since the Bible was not canonized until sometime between 300 and 400 A.D. that the church of Christ did not have New Covenant Scriptures as their guide for faith and practice. That is simply factually incorrect.

    The Lord's church of the first 400 years did not rely on the man-made traditions of men for New Testament guidance.

    Jesus gave the terms for pardon 33 A.D. after His death and resurrecting. (Mark 16:16) All the words of Jesus were Scripture.Jesus did not have to wait for canonization of the New Testament in order for His word to be authorized.

    The terms for pardon were repeated by the apostle Peter 33 A.D. on the Day of Pentecost. (Acts 2:22-42) The teachings of the apostles were Scripture. The words of the apostles were Scripture before they were canonized.

    The apostle Peter said the apostle Paul's words were Scripture. (2 Peter 3:15-16...just as also our beloved brother Paul , according to the wisdom given him, wrote to you, 16 as also in all his letters, speaking in them of these things, in which are some things hard to understand,which the untaught and unstable distort, as they do also the rest of the Scriptures...

    The apostle Paul's letters and words were Scriptures when he wrote and spoke them. Paul did not have to wait for canonization to authorize his doctrine.

    John 14:25-26 'These things I have spoken to you while abiding with you. 26 But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to you remembrance all that I said to you.

    The words and writings of the apostles were Scripture and they did not have to wait for canonization to be deemed authoritative. The apostle did not use man-made creed books of the church or man-made oral traditions to teach the gospel of the New Covenant.

    Did the early church have written New testament Scriptures? Yes, and they were shared among the different congregations. (Colossians 4:16 When the letter is read among you, have it read in the church of the Laodiceans and you, for your part read my letter that is coming from Laodica.) Paul's letters were Scripture and they were read in different churches.

    They were New Testament Scriptures long before they were canonized.


    Matthew A.D. 70
    Mark A.D. 55
    Luke between A.D. 59 and 63
    John A.D. 85
    Acts A.D. 63
    Romans A.D. 57
    1 Corinthians A.D. 55
    2 Corinthians A.D. 55
    Galatians A.D. 50
    Ephesians A.D. 60
    Philippians A.D. 61
    Colossians A. D. 60
    1 Thessalonians A.D. 51
    2 Thessalonians A.D. 51 or 52
    1 Timothy A.D. 64
    2 Timothy A.D. 66
    Titus A.D. 64
    Philemon A.D. 64
    Hebrews A.D. 70
    James A.D. 50
    1 Peter A.D. 64
    2 Peter A.D. 66
    1 John A.D. 90
    2 John A.d. 90
    3 John A.D. 90
    Jude A.D. 65
    Revelation A.D. 95

    All 27 books of the New Testament were Scripture when they were written. They did not have wait until they were canonized before they became God's word to mankind.

    Jesus told the eleven disciples make disciples and teach them all that He commanded. (Matthew 28:16-19) That was A.D. 33, They were teaching New Covenant Scripture from A.D. 33 forward. The apostles did not wait to preach the gospel until canonization occurred 300 to 400 years later.