Interreligious Prayer: Suggestions from Catholics

~ by Father Francis V. Tiso. Father Tiso is Associate Director of the Secretariat for Ecumenical and Interreligious Affairs of the US Conference of Catholic Bishops, where he serves as liaison to Islam, Hinduism, Buddhism, the Sikhs, and Traditional religions as well as the Reformed confessions. A New York native, Father Tiso holds the A.B. in Medieval Studies from Cornell University.  He earned a Master of Divinity degree (cum laude) at Harvard University and holds a doctorate from Columbia University and Union Theological Seminary where his specialization was Buddhist studies. He translated several early biographies of the Tibetan yogi and poet, Milarepa, for his dissertation on sanctity in Indo-Tibetan Buddhism.  He has led research expeditions in South Asia, Tibet and the Far East, and his teaching interests include Christian theology, history of religions, spirituality, ecumenism and interreligious dialogue. Father Tiso has written and lectured widely. He is the recipient of grants from the American Academy of Religion, the American Philosophical Society, the Palmers Fund in Switzerland, and the Institute of Noetic Sciences in Petaluma, CA.  He is a musician and paints in acrylics and watercolors.

Samir Selmanovic: When people ask me how to begin an interfaith ministry I usually direct them to their family members, neighbors and friends (where life is), and then to Interfaith Youth Core (where action is). Here is another way to begin. Where prayer is. I meet wonderful Father Tiso at our regular gatherings of National Council of Churches (Interfaith Relations Commission). Following are suggestion for churches (and other faith communities) that want to organize a meaningful interfaith prayer service.These suggestions were drafted by Father Tiso with consultation from a large number of theologians, practitioners, and diocesan officers for ecumenical and interreligious relations. They have been published in Walking Together series by USCCB.

- Interreligious ceremonies grow out of and reflect respect for all traditions present.  This respect should find expression in collaboration in the planning as well as in the actual event.  If it is not planned interreligiously, it is not a genuinely interreligious event, but a service planned by one group with others invited as guests.-We advise in any interreligious worship event that each group present clearly distinct and separate moments of prayer, meditation, or reflection.  Those preparing the event should communicate clearly the amount of time allowed for each contribution to those who are invited to lead the different parts of the service.

-We advise careful attention to those prayers that come from one tradition, but which refer in some way to other traditions, present or absent.  Only those prayers that refer to other traditions in a respectful way should be used.

-Presentations should avoid proselytizing or “advertising” one’s religion to the attendees.

-Ritual gestures that are alien to the presenters and/or to the congregation should be avoided.  Whereas some groups have the practice of using silent prayer at interreligious events, long periods of silence at a large public event might evoke distraction rather than unity.   Music is an integral part of prayer for many religious communities, but not for all.  Therefore, musical contributions should be agreed upon in the planning process by all participating groups.

-Participants should be informed before they arrive about dress requirements such as head coverings, shawls, or whether they are to remove their shoes.

-Key positive beliefs of the traditions present are allowed (Christians can mention Jesus as God, Trinity; Jews and Muslims can speak clearly but non-polemically about the unity of God, etc.) as long as others who do not so believe are not singled out for disagreement, etc.  Some prayers express particular, creedal beliefs with which some participants may not agree.  However, such prayers may also offer valuable insights into the worldviews of the various traditions present.

-In the use of symbolic objects, there needs to be sensitivity to traditions that avoid iconic forms; this is particularly true of the house of worship in which the event is held.  The house of worship does not need to change its configuration, but the groups hosted by a particular house of worship should respect the sensitivities of the host community.  The treatment, handling, and position of sacred books or scrolls are important to many religious traditions.  Care should be taken to see that scriptures are handled only by those authorized to do so.

- A printed order of service is recommended because the content and sequence of the celebration will most likely be unfamiliar to many of the attendees.  Translations of prayers said in languages other than English should be provided.

- Attention to political repercussions, through consulting with leadership.

-There is to be respect for people who have chosen freely to convert to another religion, but there is also to be a sensitive “reserve” towards them in dialogue and public events.  Normally persons who have changed religious affiliation do not lead ecumenical or interreligious prayer events, nor do they represent their communities in dialogue with representatives of their former community of religious adherence.

-Inclusive language is acceptable only if the participating religious bodies are in agreement on this concern; no one should be required to use inclusive language in violation of religious beliefs or liturgical norms.

-If there is a reception after the event, those preparing the refreshments should assure that the dietary regulations of different communities are respected and, if necessary, that the foods be clearly labeled so that their contents are known.

-Whenever possible, the Catholic portion of an interreligious prayer event should make use of the approved liturgical resources.  Some interfaith prayers are given in the Book of Blessings, sections 570-573.  The Orders for the Blessing of Pilgrims (Book of Blessings sections 590 – 616), the Liturgy of the Hours, and the votive Masses for Peace and Justice are recommended resources.