There are close spiritual relations between the Cave of Hira in Mecca and the Aqsa Mosque, and between Mecca and Jerusalem. In Mecca- to be more specific, in the Cave of Hira-Prophet Muhammad, peace and blessings be upon him, devoted himself to worship, and the Revelation started there, while the Prophet’s journey from the Sacred Mosque (in Mecca) to the Aqsa Mosque ended in Jerusalem. The Aqsa Mosque was also the place from which the Prophet started his heavenly journey. In addition, the Aqsa Mosque was the first of the two qiblahs to which Muslims directed themselves in prayer, and it was the place where Prophet Muhammad led the other prophets in prayer. Mecca, on the other hand, is the place where the first of the Two Honorable Mosques lies, to which every Muslim pays a visit at least once in a lifetime if they can afford to do so. It is also the place where the Cave of Hira is located, where the Glorious Qur’an was revealed for the first time. This is why Muslims love and concern themselves with all these sacred places equally.

The Ottoman conquest

Jerusalem was under Mameluke rule before the Ottoman era, which lasted from 1517 until the downfall of the Ottoman Empire at the beginning of the nineteenth century. In 1517, Sultan Selim I put an end to the reign of the Mamelukes in Egypt, and consequently the same in Jerusalem, which was also under the Mamelukes’ sovereignty.

Once Sultan Selim I had established authority over Syria, Egypt, including the Two Honorable Mosques (the Sacred Mosque in Mecca and the Prophet’s Mosque in Medina), and the Aqsa Mosque in Jerusalem, he decreed that no new churches or places of worship were to be built in the cities, the towns, or the villages of these areas. However, the places of worship already built were to be maintained in order to ensure that they were used according to their original purposes. The old buildings could be demolished only if they were rebuilt in their original places and in the same style of construction. By making such a decree, Sultan Selim I followed the example of the Commander of the Faithful, Caliph Umar ibn al-Khattab, who, in 15 AH (637), acknowledged the due rights of all non-Muslim sects in writing. This conduct was likewise repeated by Sultan Selim I when he conquered Jerusalem; he proclaimed a written decree (firman) stating that all the rights of the Christians and Jews were to be observed. He thus ensured for all the sects of non-Muslims the right to practice their rituals freely. This decree, which was penned by the then judge of Jerusalem, was copied out by the Armenian Sarkiz Karakoç, from the original copy, which is found in the State Archives of the Armenian Patriarchy in Jerusalem. It is also found in the Book of Churches in the Prime Ministerial Ottoman Archives in Ankara. In the abovementioned decree, Sultan Selim I defined the rights of the non-Muslims and forbade any violations of such rights.

The following is a translation of the Arabic text of the decree, which in turn has been translated from the Turkish version of the document.

The Text of the Decree of Jerusalem

“Let this decree be duly abided by.

This honorable decree, decreed by His Majesty, bearing the monogram of the Sultan, with God’s help, states that:

With God’s help, we have arrived in Jerusalem on 25 Safar (the second month of the Arabic lunar calendar) 923 AH (1517). In the company of the other priest, the Armenian Patriarch, Sarkiz, who came asking us to grant his followers favors, in which regard they requested us to let them keep under their control the churches and other places of worship which from ancient times have been under their administration, as well as to renew the covenant granted to them by Caliph Umar ibn al-Khattab and Salahuddin al-Ayyubi. Thereupon, it has been decided that the Armenian priests will continue to be authorized to hold under their control-as they have been doing-the Church of Qiyamah, the Cave of Bethlehem, where Jesus Christ was born, the keys of the gate to the north, the two candle-sticks and their candles at the gate of Qiyamah, the great churches, Mar Yaqub, the Churches of Dayr Az-Zaytun, Habs al-Masih and Nablus, including the churches of the Abyssinians, Copts, and Assyrians.

This honorable decree states that nobody from other religions shall interfere with them. I have issued this decree ordering this: let it be duly abided by. The control and disposition of the abovementioned great churches are to be for their owners. Similarly, this applies to the churches located in the suburbs and inside the borders of the Armenian Patriarchate in Mar Yaqub. The same also applies to the places of worship of other sects, such as the Abyssinians, Copts, and Assyrians, i.e., they also have the right to practice their rituals therein, and control such places of worship themselves. Further, no one has the right to interfere in appointing or dismissing those who are in charge of religious affairs and those who supervise the monks, priests, metropolitans, and bishops. Again, all their religious affairs, their churches, temples, monasteries, and other sacred places are under their authority, and no one has the right to interfere.

People of all sects have the right to enter the Church of Qiyamah, to go to the center and the tomb of Virgin Mary in the suburbs of Jerusalem. They also have the right to visit the Cave where Jesus Christ was born, the keys of the gate in the north, the two candlesticks at the Church of Qiyamah, the lamps inside the cemetery, and the candles. This may be done by keeping the ceremonies and acts of worship in the church Qiyamah performed according to the agreed beliefs.

Thus, people of any nation have the right to enter the Church of Qiyamah, walk around it, visit its door, see the gold and the precious stones in its windows, watch and visit the temple inside, and to visit all the wells and the shrine of Mar Yuhanna in the yard of the Church of Qiyamah. People also have the right to visit Habs al-Masih, which is located near Mar Yaqub in the suburbs, visit the rooms of Yaqub, which is also located in the suburbs, and visit the rooms and the guesthouses near the Cave of Bethlehem.

Furthermore, the previously mentioned Armenian patriarchate has the right to manage all the gardens and olive farms, and in general their churches, temples, monasteries, and shrines. They also have full control over all their possessions, their endowments, and whatever they own. No one should obstruct any Armenian person who comes to visit the Church or the Well called “Zamzam.” Similarly, no one is to cause any harm to their farms, their place of worship, or their shrines; no one has the right to forbid them from reaching such places.

From now on, this decree of the sultanate is to be abided to according to the way explained. No one from any different religion should interfere in their affairs. Let my honorable children, viziers, pious tutors, judges, beylerbeyis (governor general), governors of sanjaks (i.e. subdivisions of a province), voyvodes (native princes; governor or mayor), subashis (policy superintendents), and the like act by this. Finally, no one should oppose any of them, whatever the case may be, and nothing of what has previously been stated is to be altered or changed. If any one interferes, changes, or alters something, they will be considered to be among the criminals and sinners in God’s sight.

All should know that my orders, and my decree which bears my monogram-I, the conqueror of the world-will be certified, and let the content of this decree be duly abided by.

This is written in 923 after Hijrah.”

From this we can see that Sultan Selim I, having arrived in Jerusalem, received the Armenian patriarch, the clergymen, and subjects; he granted them safety, treated them generously, and, further, renewed Umar’s covenant and Salahuddin’s treaty.

It is worth mentioning that such treatment was not restricted to Jerusalem alone, but rather was introduced in many other places. For instance, Sultan Selim I also issued a similar decree for the monks of Saint Catherine Monastery in Sinai once he settled in Cairo in 1517. In this decree, Sultan Selim granted the monks of Saint Catherine the same rights he had previously granted to the Armenian patriarchate, the Abyssinians, and the Assyrian Copts in Jerusalem.

It is noteworthy that throughout history there has been no single incident in which a Muslim leader has besieged a church or a place of worship, attacked it, or forbade water or food to be taken inside such a place of worship. Never has a Muslim army or security force pursued anyone sought refuge in a place of worship.

The document presented here and many other documents remained in force throughout the ages. Even the decree of Selim I to the monks of Saint Catherine Monastery was preserved there until the Israeli occupation of Sinai; its whereabouts are now unknown to the author.

The Golden Age: Suleyman the Magnificent

Sultan Suleyman the Magnificent (1520-1560) showed remarkable excellence in the field of construction after he had ascended the throne; he also excelled in the field of lawmaking. After 55 years, all the Arab lands, up until Telmisan in Morocco, were within the borders of the Ottoman Empire.

Sultan Suleyman bestowed much of the spoils he gained in wars on the Two Honorable Mosques, as well as the Aqsa Mosque. He covered the external walls of the Dome of the Rock Mosque with flagstones made of ceramics of superior quality instead of using mosaic, which would have needed to be repaired from time to time. The result of this process was that the mosque attained a blue ceramic covering, instead of a mixture of red and green; this tiling has given the mosque its magnificent appearance, which has remained for many centuries. Also, instead of mosaic, Sultan Suleyman had the lower part of the walls covered with marble and surrounded the building from above with a girdle of dark blue ceramic with inscriptions in white. He further ordered that colored glass be fixed in the windows, which were firmly placed within cavities in bright white gypsum and plaster.

In addition, Sultan Suleyman ordered that all the walls of Jerusalem be repaired, to give them the appearance they maintained until recent times.

It is worth mentioning that the Church of Marqad Isa had no bells until 1545, so he commanded that bells be hung there. In 1555 there was a small building over the shrine in the circular part of the Church of Qiyamah, so he commanded that another structure, which was to be well designed and suitable to the shrine, be built instead of the older one.

At this time, the church was divided between various discordant Christian denominations. Such discordance prevented the necessary restoration and reconstruction from being carried out and thus no bell tower had been constructed. This was the case until 1719. By a government order, all the drawings, figures, and styles had been preserved as they originally were when the tower was being built and during the necessary restoration work. In fear of changing the original appearance, renovation work that should have been done to the Church of Qiyamah was abandoned. In 1808, a fire broke out in the Armenian Church, which led to the destruction of its entire western section, and it was agreed that the Armenians themselves would handle the necessary restoration and renovation work, by virtue of a decree issued by Sultan Mahmud II (1808–1839). According to existing texts, the gilding of the Dome of the Rock Mosque was renewed and the Sultan ordered that the Mosque be restored from the outside. It was the Christian denominational differences that prevented the Church of Marqad Isa and its ornaments from being renovated, and it would have been possible to make use of the remaining places so that the church may be turned back to the state it had during the Crusades.

The nineteenth century witnessed many events that disrupted the peace and tranquility of Palestine, in general, and Jerusalem, in particular. For instance, Napoleon Bonaparte (1769-1821), who was under siege in Egypt, attacked Palestine. As he set siege to Acre, he sent some French troops to attack Jerusalem. So the Turkish and French troops fought in front of Yisra’il; that is in front of Marj bin Amir, but the French troops were defeated. Then, in 1831, Palestine, in particular Jerusalem, was captured by the troops of Muhammad Ali Pasha, and this city came under Egyptian rule until the Egyptian issue was solved. Shortly after the enthronement of Sultan Abdulmecid I (1839-1861), the great powers at that time put pressure on the region. Eventually, France joined these nations and a treaty was convened in 1840 that forced Egypt to leave Palestine. After that, England and Austria exercised substantial pressure to restore Jerusalem to Ottoman rule. This continued until the end of World War I. However, during the last stage of the war, namely on December 8, 1917, Jerusalem was occupied by the British. Thus, this sacred city which had enjoyed an independent administration during the Turkish Ottoman era now was under British administration until 1948.

The story of Sultan `Abdulhamid II and what he did to protect Jerusalem is a long story that needs an entire article devoted to it.

No institution is better suited to preach clean air, water, and land than the institutions that profess a love of God and God’s Creation, Bingham says. There’s no place in the New Testament where it says we should use energy-efficient appliances. But everything we know about Jesus says that he identified with the poor and the marginalized and that he loved his neighbor. Global warming is hurting creation at a rapid rate and will soon cause great harm to the developing nations, who are as usual hit harder and sooner than the rest of us. Already we are seeing more severe storms, disease, drought and floods leading to famine and malnutrition.

Along with Steve MacAusland, a video producer from Dedham, Mass., Bingham founded the Episcopal Power and Light ministry, and later spin-off interfaith programs in states ranging from power-strapped California to oil-rich Texas. In California alone, the group persuaded 27 churches to install solar panels and 61 churches to switch to a renewable power company called Green Mountain Energy. By consolidating the purchasing power of the state’s churches, EP&L was able to secure green energy at a great price.

Unfortunately, the chain of events surrounding deregulation of the state’s power industry forced Green Mountain Energy to pull the plug on their California customers. In turn, churches had no choice but to again power their sacred spaces with fossil fuels. We carry tremendous guilt knowing that we are polluting out neighbor’s air every time we turn on the lights. We have been forced into sinful behavior that frightens us. We may end up in a place so hot it will make global warming seem like a cold shower.

Bingham: I am a member of the Episcopal Environmental Network, a national group of people that come together once a year to talk about the issues that the church wants to get involved in. I’ve been a member of it when the national church first formed this organization It’s also kind of a support group for those of us around the country who are feeling pain over the degradation of the environment. We kind of lament and pray and support each other. If you feel like you’re the lone person crying in the wilderness, it’s important to have a group come together and talk about these things.

A man from Massachusetts, Steve Causland, came on the committee in about 1996. We were on a long hike one day and talking about our committee, and we decided we really wanted to do something to make a difference. So we had to figure out what we saw as the most important issue facing the world today and it was climate change.

So over the next year, he and I founded Episcopal Power and Light (EP&L). I had already founded a 501 (c)(3) called the Regeneration Project, an interfaith ministry to link people of faith with their ecology. I hadn’t done anything with this yet I’d been in seminaryso it was just waiting there for a project.

Thompson: What denominations have been working on this?

Bingham: Well, here in California, the California Council of Churches is all the Protestant churches across the board. And then we have a member of the board of rabbis and a member of COEJL, which is Coalition for Environmental Jewish Life, and a fellow down in Los Angeles who is Muslim. So it truly is interfaith. And each one of us has a responsibility to get our constituency on board. We have a congregational covenant which you can download from the Internet. There are all these different areas where you can check off the things your congregation are willing to do. It’s targeted at the leadership of the church, whether it be the director of a Presbyterian church or a rabbi of a synagogue, because it asks them to educate their congregation on global warming. I’m in the process now of putting together materials that they’ll be able to use to take this education into their congregation.

Thompson: How does your message differ from that of environmentalists who address the issue from a secular point of view?

Bingham: We bring the moral component. We see energy conservation and efficiency as a responsibility for people of faith, as loving one’s neighbor. So it comes from the heart rather than the pocketbook. Conserving energy with the consciousness that what you say, someone else might be able to use is putting your faith into action.

Thompson: I like your update of a familiar parable: Harder for a wasteful consumer to get into heaven than an SUV to pass through the eye of a needle. You’re preaching some messages that are pretty uncomfortable for people to hear, messages people have heard many times in many forums but not necessarily taken to heart. What do you think it will take to shift thinking away from overconsumption and consumerism?

Bingham: It’s true. I think they need to hear the message more than once, but with our ministry we plant those seeds. With our train the trainer program, more people will be able to articulate the message, and I think we’ll have a huge impact. The more people out there preaching this kind of thing, the more effect it can have.

Last Sunday was the first time I’d given an environmental sermon at the 11 o’clock service. There was such a positive responseeveryone was clapping at the end that doesn’t happen here very often. That told me that people are ready to hear this message. It was affirming to folks who are already beginning to think that way because of what they’re reading in the newspaper about energy and global warming. Now they hear this and think Oh my God, the church is with me on this.

We’re still on the cutting edge of the ministry. I don’t know if there were 400 or 800 people in that congregation on Sunday, but I know that probably half of them are hearing this message for the first time. But they’ll hear it again.

And it is such a perfect thing for the church to do. Often what we read in the paper about religious organizations is the bad newssome clergy member who broke his or her vows in one way or another. This is good news about the church. Here we are at the forefront, doing a positive thing that’s going to hopefully save the planet.

Thompson: It’s one thing to preach to a liberal, environmentally-minded congregation in San Francisco, but how do you see your ministry winning conservative Christians who support Bush’s energy policies? Have you done any work in the Bible Belt?

Bingham: One of the interfaith programs is in Texasit isn’t founded yet, because we’ve just started our work, but I have been an advisor to the dioceses of West Texas on renewable energy, and we are planning a launching event there in October. In June I flew into Corpus Christi, Texas, which is the heart of the oil country, and talked to the bishop there about powering their council meeting in February with wind. They haven’t agreed to do that yet, but I think they’re going to. Green Mountain has already agreed to buy the wind and resell it back to the dioceses council.

The Episcopal Church powered its 15,000-person convention in Denver last July with wind purchased from the border of Wyoming and Colorado. It was the first convention in this country to be powered by renewable energy. Then we challenged the Democratic and Republican conventions to do it; the Democrats did. At the Episcopal convention, the National Renewable Energy lab, which is in Boulder, Colorado, set up a display right next to the EP&L booth. We also a little bucket on our booth and asked everybody to contribute one dollar to the extra cost of wind (it was literally 10 cents per day per person to have wind for the ten-day conference).

The idea blew the general convention. When we got back to our offices, we started getting calls from people all over the country. A woman in Tennessee was so eager to switch to renewable power that she did the research herself and made it happen. Now we’re going to Tennessee to do an event there in November, and we’re going to Detroit to do the same thing. The reason I was in Texas was that the women down there decided they wanted to power their convention with wind. So it really started something. In Nashville, the first big cathedral there (get name) is buying green power from the Tennessee Valley Association.

Thompson: What has inspired you personally to do this work?

Bingham: I grew up down in Woodside, Calif., which is a pretty rural communityor used to be, before Silicon Valley started building all these huge houses down there. I spent so much time alone in nature that I developed a very strong sense of divine companionship in the wilderness. Then way later in lifeabout 1985, and I was living in New York, and I was a trustee for the Environmental Defense Fund. Every one of board meetings has a presentation by a staff scientist. For 10 years I listened to the threat of global warming, overfishing, dying coral reefs, and deforestation. I just at one point began to think: Where is the religious community in this problem? Why don’t we hear the religious voice? These are the people who sit in the pews on Sunday and say they love God and probably deep inside them love what God loves, and therefore love Creation, but they just haven’t paid attention.

Thompson: You’ve preached about the effects of global warming severe storms, disease, drought, floods, famine…Sounds like the Apocalypse.

Bingham: It’s interesting that you say that. My 21-year-old son answered the door yesterday, and some Bible-toting folks were out front. He said: You don’t have to talk to us because my mother’s a priest and she preaches about the environment. Right away the woman started quoting Revelations and the end of the world.

I don’t know. I don’t pretend to have knowledge of God’s intentions. But I’m more hopeful than thinking about the end of the world. Because I think that human hearts can and will change, and that we will stop this destructive way and bring things back together.

Thompson: What obstacles have you faced in this work, and how have you overcome them?

Bingham: The internal ones are relatively minor today. Ten years ago, it was great turmoil, because I felt alone in this work. There were not other clergy who would agree with me on any of this. They thought that I was mixing politics with religionit wasn’t seen as something that involved human souls, which was what the church all about. People would say isn’t the church about people? Those first few years were very difficult, and this is why I believe that there is so much hope. The change between a few years ago and today is just phenomenal. People are there; they understand the connection between faith and the environment and religion.

I stillbut not anywhere near as oftensometimes meet people who say that global warming isn’t real. In fact, yesterday I got an e-mail from someone who heard my Sunday sermon saying that I was wrong in saying that human behavior was causing global warming. He said it was actually being caused by a volcano in Hawaii.

Thompson: How do you respond to that?

Bingham: I haven’t, and I’ll tell you why. I used to get all wrapped up in one person’s view. If there were a hundred people in a room and 99 of them stood up and clapped, and one person said, you’re demented, I would go and spend hours with that one person. I just don’t do that anymore. I’m sorry they’re not better educated, but it isn’t worth my time. I may in fact recommend a couple books for this fellow to read, like The Heat is On, by Ross Gelbspanit’s a wonderful, very readable book about global warmingor something by Michael Oppenheimer, a scientist and climatologist, who has a lot of good work and a book by Steven Schneider, who’s at Stanford. I could put this person in touch with some of this literature and ask them to read about it and then come back and tell me that global warming is happening because of the volcano in Hawaii. If that was the case, I’d probably say, I don’t think you know what you’re talking about.

Thompson: How do you personally experience God in nature?

Bingham: I ask them to be mindful, really conscious, of every single one of their behaviors. The cups we use, the cars we drive the clothes we buy. I don’t condemn people who have the means to buy what they need. But when you buy ten times more than what you need. I live in a neighborhood where the recycling bins are sometimes just shockingin one week the amount of packaging that comes from Saks Fifth Avenue and Wilkes Bashford? You think how can these people possibly wear all these clothes? That’s where I draw the line. Now I know there are folks who will say, well if we didn’t go in there and buy all these clothes, think of the jobs these people who are selling the clothes wouldn’t have, and the people who are making the clothes and on and on and on down the chain. But I think there’s plenty to go around in this world for all of our needs. I think wealthy communities have to change their ways.

Thompson: What does the Bible have to say about protecting the environment?

Bingham: As you know, the Bible has lots and lots and lots of stories. I tend to take a metaphorical, not literal, interpretation of the Bible. Throughout Scripture, there are various teachings of restraintnot taking more than you need, loving your neighbor, giving to other people. People often ask me Was Jesus an environmentalist? Jesus identified with marginal people. And probably today he would identify with endangered species and coral reefs and forests, because he identified with pain and suffering, and right now creation is in pain and suffering. So I would go so far to say that if Jesus were here, he would not drive an SUV. He’d be on the White House steps with you. Do you see a relationship between America’s spiritual and environmental crises?

In Al Gore’s book, The Earth in Balance, he said just thatthe environmental crisis is a spiritual oneand I think it’s absolutely true. We’ve forgotten where we came from. We’ve forgotten our connection to all Creation. Children walk through the supermarkets and think that the bananas grow right out of the shelves there. Working with my compost, and planting the garden and eating food that comes out of itit’s a spiritual experience. It connects you to the land and teaches you the whole cycle of life. We’ve lost that.

Can we get reconnected to it? I hope so. I think that when we were an agricultural world, it was a lot easier, but being in cities, it’s hard to do. I think that some of those summer programs that take teenagers out into the wilderness are probably amazingly life-changing. And I think our parks and national recreational areascity parks and street treesall those things are really important. Everybody should have a backyard. It’s very deep inside of us, that connection to the land. But it needs to be awakened. We’ve gotten so far from the land that something has to reach out and stimulate us.

There are some wonderful teachers now that are starting to teach ecology in schools, and I think the church can play a magnificent role in this. Imagine if Sunday school classes started teaching about the different ways that God made birds’ beaks, that they eat the different kinds of seeds because the way their beaks are shapedI think all those kinds of things will help children get the sense that God is bigger than they aresomething that we have to live in awe of.

Thompson: Where do you see this ministry in 10 years?

Bingham: We’re getting ready to launch a program out of the Cathedral that’s going to be magnificent. Five years from now it will be, I hope, one of the best faith-based programs in the country. We want to have a curriculum that will link theology and ecology for all faith groups and train facilitators from different regions. If we can raise the money and that actually happens, you can imagine we need a bigger budget, we need more people. If it all happens, ten years from now, I see it as a viable ministry coming out of the Cathedral or perhaps the Regeneration Project, which is the home for Episcopal Power and Light will be its own 501 (c)(3) and we’ll be teaching this all over the world.

It’s hard to say. We’ve only been in business so to speak for three years. We’ve tripled our budget. A year ago, nobody was on staffmy partner and I were working for freebut this last year, we’ve been able to pay ourselves a salary and hire an assistant. We’re also looking for an office manager and a development director. So I see this getting huge.

Thompson: Can you leave us with a good quote from the Bible that relates to your work?

Bingham: It’s so simple. It’s the one I talk about all the time. The first and great commandment is to Love God. The second is like onto it, which is to love your neighbor as yourself. Therein lies this ministryif you love your neighbor, don’t pollute your neighbor’s air and water. You don’t trash something that your neighbor could use. That’s really it.

The Drive for Ecumenical Unity

First, when speaking of unity, Jesus never specified a date or time period. Most probably he did this in an attempt to limit human weakness and shortsightedness in this field. However, separation and scattering happened anyway. Rather than considering this something undesirable, we should recognize it as a normal result of human diversity and a source of richness for humanity. Human diversity starts with diversity in the white, black, red, and yellow races, followed by new-color races arising from interracial sexual relations between the original races.

According to Teilhard de Chardin,1 the human race is undergoing a process of permanent change, continuous development, and an unstoppable growth toward an ever-higher level of spiritualization in its quest to achieve a clearer and better understanding of the Divine Reality, the Divine Truth. All faith communities can accept that the perennial Reality from which all existing matter originated is also the final Omega-destination of all beings. Only then, after a long period of growth, will humanity and all religions be united in the All of the spiritual Reality.

After centuries of war and conflict, collaboration and unity among nations progressed with the creation of the United Nations (UN), its affiliated institutes, and the International Court at The Hague in The Netherlands. Sometime in the not-too-distant future, we hope that the dream of Baha’ullah2-the creation of a world parliament, a world government, a world currency unit, and a universal language-will be realized. Is it not time for the world’s diverse faith communities to realize a similar union in collaboration?

Second, people are talking of a small ecumenism between Christian faith communities and a great ecumenism between the world’s faith communities. The ecumenism appellation undoubtedly will be greeted with suspicion by non-Christian faith communities due to its Western origin. In line with the growing trend of including non-Christian faith communities in Christian ecumenist encounters, it might be advisable to replace ecumenism with dialogue. Interfaith dialogue then can be used for all interfaith dialogue encounters.

Third, our world is faced with the problems of an escalating gap between rich and poor and the ever-increasing poverty of 20 percent of the world’s population. Although the world’s political, financial, and industrial leaders acknowledge that something should be done, they have not reached any consensus on how to tackle these problems. Faith communities, in cooperation with non-governmental organizations (NGOs), could speed up this process by fulfilling the necessary role of pressing and pushing these leaders to reach some kind of agreement. However, to be effective and have a lasting influence they must be able to collaborate with each other.

After many years of meetings, it is becoming clear to more and more people that drives for unity between the Christian Protestant communities, as well as drives for unity between the Catholic Church and other Christian communities, are not making any real progress. A growing number of people now believe that such unity should be considered as a very long-term goal.

What should be sought now is not unity, but rather a union in collaboration. This seems to be happening due to advances in telecommunication technology, an acquisition of better knowledge and estimation of other cultures, and also the immigration of non-Christian faith communities to traditionally Christian countries. For example, this latter factor has made Islam the second largest faith community in the European Union.

Fourth, to realize such a union in collaboration, the following four attitudes must be present:

A True Interest in the World’s Problems. All interfaith meetings should deal with the suffering of so many of our brothers and sisters on this planet from a position of real concern and compassion. But more than that, they should formulate the sincere desire within themselves to do something about it. Such a global consciousness should be the basic mental attitude from which all faith communities start when working on interfaith dialogue.

The problems of poverty in South America and India, as well as many other countries, cannot be solved in a reasonably short time period by local and even nationally combined efforts. A change for the better in the socioeconomic infrastructures, many of which remain under the control of a small minority of landowners and industrialists who derive great financial benefits from the status quo, will be possible only through political and moral pressure from the outside. This represents a challenge for a United Religions Organization in collaboration with local politicians.3

A Clearly Defined Purpose so That Efficient Solutions Can Be Reached and Implemented. Efficient solutions will be produced only when all faith communities become a “One Voice Forum” having behind it the power of all their adherents. This could become a reality by creating a world religious organization, such as has been proposed by Episcopal Bishop William Swing’s United Religions Initiative (URI), launched in 1995. This body does not seek to unite all religions into one, but to bring them together at the same table so that their voice will be heard and taken seriously by the UN. An important step in this direction was the creation of the World Council of Churches (WCC) in Geneva, Switzerland.4 The WCC could become a basis for a world organization if non-Christian faith communities and the Catholic Church were to become members.

In the case of Europe, a more unified European collaboration should be studied to promote communication between European interfaith dialogue organizations. An umbrella organization, something like a European Interfaith Council, is urgently needed, as is a European interfaith magazine, to combine all efforts on a European-wide level.

Giving Priority to the Common Welfare. This involves subordinating personal interests to the interests of the whole, a problem often encountered on the political level. For example, the UN’s activities will remain very limited as long as America gives priority to its own interests. This is also applicable to NGOs and faith communities, for concentrating on their own organizational agendas, instead of on the common welfare of humanity, makes real dialogue and real collaboration difficult. As far as I know, only Japan places the welfare of the whole community above that of the individual in all aspects of life. This is perhaps due to its centuries-old Buddhist and Confucian background. Whatever the reason, this remains a unique world phenomenon that is not recognized or understood sufficiently by the world community.

Adopting a “Go and Learn” Attitude. In other words, we have to move beyond the typical Western attitude of “Go and Teach.” This attitude is characteristic of Christianity and Islam, for adherents of both religions believe in their religion’s superiority and that they have exclusive possession of the whole truth. Unfortunately, such attitudes have resulted in colonization, negating and even persecuting other cultures and religions. What is required today is the attitude of “Go and Learn,” of being interested in and learning about others, of coming to respect their identity and values.

Due to this new attitude, we might integrate some of these values in our own way of life and be enriched as a result. As long as the Catholic Church and other Christian denominations, as well as Islam, do not renounce their claim of exclusive possession of the Truth, the above-mentioned union in collaboration will remain an almost-impossible undertaking. The only way forward is one of accepting and recognizing other faith communities and working to go beyond the differences and similarities to arrive at a union in collaboration. Overall unity should not be the goal

Footnotes

1. Teilhard de Chardin (1881-1955): Teilhard aimed at a metaphysic of evolution, holding that it was a process converging toward a final unity that he called the Omega point. He attempted to show that what is of permanent value in traditional philosophical thought can be maintained and even integrated with a modern scientific outlook if one accepts that the tendencies of material things are directed, either wholly or in part, beyond the things themselves toward the production of higher, more complex, more perfectly unified beings…. Teilhard argued that the appearance of man brought an added dimension into the world. This he defines as the birth of reflection: animals know, but man knows that he knows; he has “knowledge to the square.” Another great advance in Teilhard’s scheme of evolution is the socialization of mankind. This is not the triumph of herd instinct but a cultural convergence of humanity toward a single society. Evolution has gone about as far as it can to perfect human beings physically: its next step will be social and spiritual. Teilhard saw such evolution already in progress; through technology, urbanization, and modern communications, more and more links being established between different peoples’ politics, economics, and habits of thought in an apparently geometric progression. (www.britannica.com)
2. Baha’ullah (1817-92): Founder of the Baha’i faith upon his claim to be the manifestation of the unknowable God. He propounded a comprehensive teaching that advocated the unity of all religions and the universal brotherhood of man. Emphasizing social ethics, he eschewed ritual worship and devoted himself to the abolition of racial, class, and religious prejudices. (www.britannica.com)
3. For more information, check out: www.united-religions. org/newsite/index.htm, or contact: United Religions Initiative, PO Box 29242, San Francisco, CA 94129-0242 USA; e-mail: office@uri.org.
4. The World Council of Churches (WCC) is an ecumenical organization founded in 1948 in Amsterdam as “a fellowship of Churches which accept Jesus Christ our Lord as God and Saviour.” The WCC is not a church, nor does it issue orders or directions to the churches. It works for the unity and renewal of the Christian denominations and offers them a forum in which they may work together in the spirit of tolerance and mutual understanding (www.britannica. com). It now has 337 Christian churches as members, mainly Protestant and Eastern Orthodox. The Catholic Church and Southern Baptists are not members.