FAITH HOUSE Manhattan

Dear Faith House Family (May 2009)

~ by Bowie Snodgrass

June 1st will mark Rabia and my one-year anniversaries of working for Faith House. I was originally engaged as Christian Co-Leader for Faith House, and as Samir shared last month, am now completing my third month as Director. This year has been a blessed adventure in functionally developing and actively listening for what God is calling forth for this community.

This time last year, I had not yet met Rabia, our Islamic Co-Leader, or any members of her Sufi order, the Nur Ashki Jerrahi community (www.nurashkijerrahi.org). Two weeks ago, I went to their Thursday night ceremony of Dhikrullah and was amazed to see a dozen people there I had already met at Faith House. These relationships made me feel comfortable participating, as a novice and Christian, in their worship. To use a summer-time analogy, I mostly stayed close to the shore, feeling privileged to watch people I call friends swim out into the ocean!

This Saturday, for our twenty-forth (!) Living Room since our launch last September (see whole list HERE), Rabia and members of her Sufi community will be leading us in an "instructed" Dhikrullah, where we will be invited to learn why they do what they do and to participate, as we feel comfortable. This Living Room will prepare us for participating in the ceremony with the whole Nur Ashki Jerrahi Sufi Community on Thursday, May 28th with Shaykha Fariha al-Jerrahi.  All details are in our NYC Weekly Update.

These events reveal the heart of Faith House: a safe space to experience another person or community's loving relationship with the divine. The more I expand into the breadth of inter-religious discovery, the more deeply God calls me to delve into the treasures of my own tradition. This is true for many of us at Faith House.

What is the Faith House moment that touched your heart most deeply this year? Please share it with us in an email to info@faithhousemanhattan.org or in a comment on our website.

I would also like to introduce our Summer Intern, Leah Versano, who will be with us for the months of June, July and August.

"Leah grew up in a college town in Western Massachusetts. She attended a performing arts high school where she spent most of her time doing theater, but she also played violin in a klezmer band at her Reconstructionist synagogue. She is currently a rising senior at Vassar College in Poughkeepsie, NY, majoring in Religion with a minor in Asian Studies.  She is the Social Action chair for the Vassar Jewish Union, and is a Jewish representative on the college's Inter-Religious Council. She also volunteers with a nation-wide campus organization called Challah for Hunger. Leah recently spent five months in India, living with a host family and studying Hindu traditions and temple life. She was attracted to Faith House because of their emphasis on faith-based and community-oriented interfaith work. She's looking forward to spending the summer learning about other religious traditions, meeting new people and exposing herself to new ideas, and helping Faith House get ready for the launch of their second year!"

May God continue to bless us and lead us,

Bowie Snodgrass
Director, Faith House Manhattan

Living Room Gathering - Moonwalk: A Mythological Perspective

April 25, 2009 | 5 PM at Intersections, 274 5th Avenue

Prelude Music: Cat Stevens “Where Do The Children Play?”

Opening Song: “Dreamer’s Song” by Phil Robinson

Welcome & Family Time

Reading: excerpt from “The Moon Walk – the Outward Journey” by Joseph Campbell (Campbell, Joseph.  Myths to Live By. Arkana, AR: Penguin Compass, 1993.)

Picture: Earthrise – William Anders, 1968

~~~
Context for Reading:
1543 – Heliocentrism! Copernicus advances theory of sun-centric system, displacing Earth
1968 – Earthrise!  William Anders takes photo of Earth rising over moon during Apollo 8
1969 – Moonwalk! Neil Armstrong sets foot on the moon
~~~

The only really adequate public comment on the occasion of the first moon walk that I have found reported in the world press was the exclamation of an Italian poet, Giuseppe Ungaretti, published in the picture magazine Epoca.  In its vivid issue of July 27, 1969, we see a photo of this white-haired old gentleman pointing in rapture to his television screen, and in the caption beneath are his thrilling words: "A different night from all other nights of the world".

For indeed that was "a different night from all other nights of the world"!  Who will ever in his days forget the spell of the incredible hour, July 20, 1969, when our television sets brought directly into our living rooms the image of that strange craft up there and Neil Armstrong's booted foot coming down...?  ..."All humanity," Buckminster Fuller once said..., "is about to be born in an entirely new relationship to the universe."

New Life

~ by Samir Selmanovic

This has been the longest winter in New York that I can remember. It is officially Spring now ... and soon we will see the blooms and blossoms. We look forward to seeing signs of life in many other ways, like being a better country, better believers, and a better humanity. New ideas, energies, and movements are still under the ground but the seeds are moist and will sprout in their time. Life always finds a way. Blessings to those of you who are Christians observing Lent and are waiting for Easter morning to break in!

Changes and new life are also underfoot in Faith House.

   1. After serving as Faith House Director I am transitioning to the role of Christian Co-Leader. This will better fit my gifts and skills, needs of my family, and my ability to work on the publication and promotion of my upcoming book this September.

   2. Bowie Snodgrass, after serving as Christian Co-Leader is now transitioning to the role of Faith House Director. She has been the heart and hands behind much of what we have done since our launch last Fall. I will assist her by working shoulder to shoulder with other co-leaders as we forge a diverse network of friends in the city.

   3. Jill Minkoff, our Jewish Co-Leader has to attend to her full time Rabbinical studies and her work at the Board of Jewish Education in New York City, so she is not staying with Faith House in this capacity. She will assist us as a supporter and advisor.

   4. We have a new face and passionate heart joining our team. Rabbi David Ingber from Romemu Congregation will serve as an acting Jewish Co-Leader. We are thrilled to sit at his feet and learn! Read his bio HERE.

   5. Rabia Gentile, a hub of kindness and calm for our team burning with the fire from above, will continue to serve as our Islamic Co-Leader.

Our seeds are in the ground. Thank you for watering us, and warming our soil by watching and praying over us.

Answering Christian Critics of Faith House (Part 3): Great Commission or Great Invitation

~by Samir Selmanovic

A thought experiment: let’s imagine the whole world has converted to Christianity. Every group professes the Apostle’s Creed, the classic statement of Christian belief. There are no mosques, synagogues, temples, or altars of any kind—just churches. Governments are run by Christians, corporations are run by Christians, all art is Christian. Every teacher of every school is Christian, every politician of every party is a Christian, every owner of every business is a Christian, every book, every movie, every event—all Christian. A question: “How does that make you feel?”

I suspect increasing numbers of Christians feel as scared about such a possibility as everyone else would. But to be a Christian should mean to strive to make this scenario a reality. The Christians’ mandate to go to the world and convert it is based on the last words of Jesus in the gospel of Matthew. Standing on a hill with a handful of His disciples, frightened and disoriented by the swirl of events surrounding Jesus’ death and resurrection, before leaving them, Jesus finished His call with the precious words of comfort, “Go and make disciples of all nations … baptizing them … and teaching them … And surely I am with you always, to the very end of age” (Matthew 28:19,20). Christians have dubbed this call of Christ the Great Commission. No commandment can be more important. Why then inside many of us who love Jesus does something recoil against the fulfillment of this mandate?

The most obvious hesitance comes from history. Christians have had the chance to organize communities, nations and even empires, and have been found wanted. But there is a reason that goes deeper. The world is interdependent. A multiplicity of atoms and variety of life forms are necessary for our world to exist and function. Nobody has life independently. Without the intrinsic and intricate complexity of all life, there would be no life. Reality itself is interdependent diversity.  None of us simply “exists;” we all “exist with.” Cut off the “with,” and there would be no existence for anyone one of us.

Every once in a while I go to Christian conferences, places where Christian leaders explore, evaluate, and equip each other for “impacting the world.” These days, my friends and I leave these conferences increasingly empty. I think it is because we are living under the assumption that while the world needs Christians, Christians don’t need the world. There is no reciprocity or interdependence. We don’t expect to be impacted. The world and its religions have been left out of God’s consideration to give them any significant commission to us. 

Something feels utterly wrong with a claim that we Christians are in charge of God. When Jesus told His disciples “And surely I am with you always,” did He also mean “And surely I am not with anyone else”? Does my mother’s love for me depend on her withholding love from my siblings? Does God’s saving presence among us have to mean God’s saving absence among them? For Christianity to be true, does every other religion have to be wrong?

Christians and Christian churches are not exempt from the dynamics of all known existence that allows nothing to be—let alone thrive—in isolation. Instead of designating the call of Christ as the Great Commission that establishes us as brokers of God to the world and Christianity as a form of God-management system, perhaps we should embrace the call of Christ as the Grand Invitation. 

Christians are sent to the world with an extraordinary message: the self-giving God calls humanity to self-giving love! However, instead of having a commission to bring God to the world, we are invited to the world where God already is, expecting us to bless the world with our teaching about Christ, as well as receive the blessing from Christ that is already in that same world. Not only to go, but to welcome; not only to teach, but to learn; not only to give, but to receive; not only to change, but to be changed. In a Great Commission, the world needs us and we don’t need the world. In the Grand Invitation, we humbly embrace our creaturehood. The Great Commission demands conversion from them; the Grand Invitation demands transformation from us all.

In an interdependent world, truth cannot be captured, portioned and delivered, it must be experienced relationally. Christianity is a religion, a window into the kingdom of God, not the kingdom of God itself. Jesus has repeatedly called us to enter this kingdom and sit at the large table, as Ananda K. Coomaraswamy says, “not to preside—for there is Another who presides unseen—but as one of many guests.” God is greater than us! For me, the Good News just got better!

(adopted by the author from Signs of the Times, Australia, June 2008)

Changes and Transitions

Change is in the air. It is a part of life. New births, life transitions, and growing pains are all around us. We have a new President of our nation. Our families, friends and communities are facing unprecedented challenges. It is during times like these that we are asked by life, by God, to find peace, to offer peace and to fortify our communities. Faith House Manhattan has also been going through a challenging period and I feel we have risen to the occasion and continue in our pledge to uphold and build an inter-dependent community.

Over these past few months we have moved our "home" to a new space, Intersections, a smaller and more intimate space filled with natural light and accessible to the street at 274 5th Avenue. At Intersections we will hold our Living Room gatherings every 2nd & 4th Saturday of the month. Every 1st & 3rd week, we will venture out to serve and learn from the larger community of New York City, through visits to various communities or sacred sites and by finding opportunities to serve.   

We have experienced staffing changes when our beloved Rabbi Jill Minkoff transitioned from her role as our Jewish Co-leader, as she continues her rabbinical school and takes on increasing responsibilities at the Jewish Board of Education. We were also honored to welcome into our circle the beautiful and inspired Rabbi David Ingber, who will very soon join us as our Acting Jewish Co-leader. Some of you may already know him as he has lead and participated in past Living Room gatherings, as well as organized the Hanukkah party this past December. You can learn more about Rabbi David on his website.  

With so much positive change and growth we feel blessed, though we have also been met with increasing financial challenges. In a recent interview, former President Bill Clinton beseeched the American people to continue to give to charitable causes. At Faith House Manhattan, we know first hand that with this economic downturn, charitable giving has decreased. While this is understandable, still many feel that in such a time of uncertainty, charitable giving is needed now more than ever. As you may know Faith House functions entirely on personal donations given from the community and we continue to appeal to you for your support. No amount is too small or too great. Thank you.

Love and prayers from Manhattan,

Juliet rabia Gentile
Muslim Co-leader, Faith House Manhattan

Answering Christian Critics of Faith House (Part 2): God Our Stranger

~ by Samir Selmanovic

Throughout the history of human interaction, we have been faced with the problem of the stranger. For every “us” there has to be “them.” To describe ourselves, we have to differentiate ourselves—me and you, kin and non-kin, friends and enemies, neighbors and foreigners. Without dividing the world, we would have no identity. Since the beginning of humanity, belonging to a group has been a matter of survival and, over the ages, multiple identity boundaries have been drawn—gender, tribe, race, religions, nations, possessions, political parties. The stranger is different from us.

We are engaged with strangers in inverse proportion to the distance that separates us. With globalisation, however, the distance between “us” and “them” has been rapidly vanishing. Through the media, in our workplace and in our families, the stranger has come close. Now, the other is not only “out there.” They have moved into our physical, intellectual and emotional neighborhoods. The distance that used to separate us is being abolished and our perspectives are changing.

In this new relationship, we are confronted not only with a new view of those we used to consider “outsiders” but with a new view of ourselves. They see in us what we could not recognize in ourselves and, when we let them, they tell us what we cannot tell ourselves. They have arrived into our daily lives with their beauty, wisdom, and vulnerabilities, as well as their suffering, grievances and aspirations. Like an uninvited company consultant who can see what the company cannot see, the stranger reveals. And that’s the problem of the stranger. To survive we need to protect ourselves from the stranger; to survive we need the stranger to help us see.

In the Scripture, this problem has been inversed and transformed into one of the most potent commandments for God’s people. While the Hebrew Bible commands, “you shall love your neighbor” only once, it commands no less than 36 times to “love the stranger.” For example, it demands, “When a stranger lives with you in your land, do not ill-treat him. The stranger who lives with you shall be treated like the native-born. Love him as yourself” (Leviticus 19:33). In the New Testament, Jesus insists the ultimate judgment of our acts will come from the way we treat the stranger (see Matthew 25:31-46). In the Muslim world, informed by the Quranic texts, one is expected to take a stranger into one’s home and treat him with honor and care no less than three days, even when one is considered an enemy. This may seem as nothing but a simple invitation to a virtue of neighborly love, but there is far more to this insistent call of God.

Abraham, the father of three monotheistic faiths, was ordained by the priest Melchizedek, an outsider to the covenantal family. Although a stranger, he was called “the priest of the Most High.” We have no idea where and how he became a priest before Abraham was called to follow God. Later, Abraham and Sarah were visited in their tent by three strangers to whom they offered hospitality, only to discover they were God’s angels. In what is generally known as the Christmas story, “wise men” from the East who look to the stars for answers—outsiders to the race and religion of Israel—after following an unusual star to Bethlehem, visited baby Jesus to confirm the identity of Jesus as Messiah. The entire history of people who follow God has been held together by the visits, wisdom and care of strangers, people who were not “us” but “them”—the other. Why the other? Why does God insist on speaking to his followers through strangers?

Because understanding our relationship and life with the Divine Other—the Holy One who will always confound us—is inextricably intertwined with our relationship and life with the human other—humanity that also confounds us. God comes in the form of and works through a stranger because the otherness of a stranger is akin to the otherness of God. The human other is a trace of the Divine Other in whose image the stranger has been made. The challenge God poses to us is to see God’s image in one who is not in our image. The less strangers we know the more truncated out vision of God will be.

The blessings and corrections of God come to us from the outside of the boundaries we have made for our groups, through those who can tell us the truths we cannot tell ourselves.  If we could know these truths on our own, they would not be strangers. Strangers bring not only danger to us, but also advice, solutions, beauty, opening for us new vistas into understanding the humanity, the world and God. But the blessing of the stranger goes deeper. When encountering another, we also encounter ourselves in a new way. Each encounter challenges our isolated and ingrown ideas and helps us become our better selves. And this is where the grand invitation of God to humanity lies: without knowing and caring for the other, we cannot know neither God nor ourselves.

Religion has been one of the most potent identity-forming mechanisms. It has bound people together in common purpose, joy and action as well as contributed to the prejudice, exclusion and violence toward the outsider. Now when globalization has turned our societies into societies of strangers, every religion has a chance to transcend its own limitations. We live in a society where relativism—claim that no differences really matter—is too weak to stop the aberrations of religious or anti-religious fervor. Mere tolerance of the other will not do. As Jonathan Sacks, chief rabbi of England, points out, “Only an equal and opposite fervor can do that. Healing . . . must come, if anywhere, from the heart of the whirlwind itself.”

We are all part of a larger web of life in which “the other” is part of our own life. Those not in our image are, however, in the image of God. In the past, the whirlwind of religious passion came from our experiences of being visited, corrected, and blessed by God. Today, God has not withdrawn Himself. He is calling us to a profound experience of meeting Him in a stranger. For those open to the strangers, the whirlwind never stops.

(from Signs of the Times, Australia, adapted by the author)

The Story of "God In the Other"

~ by Sheryl Fullerton (article from www.readthespirit.com)

It seems everywhere I look these days, there is talk of interfaith this or that, for or against. The impulse either to strengthen boundaries or breach them seems intense, maybe because of the general feeling that change is in the air, that an era is ending and we need new ways forward—or, as some feel, we need to do everything in our power to resist the changes.

It’s from such times of tension and uncertainty and passionate discussion that books are born. And that is the case with a new book we’re publishing next fall by Samir Selmanovic, tentatively titled for now “God in the Other.”

I remember when I first opened up Samir’s proposal. His opening statement hit me right between the eyes: “For years I’ve been talking about three monotheistic religions to nonbelievers. And here is what I hear: ‘At best, Jews, Christians, and Muslims look like three religious stooges in a slapstick comedy. At worst, they look like three brothers with hands clasped in prayer and soaked in blood.’ We have littered history with incredible amounts of stupidity, injustice and suffering. The world has simply had it with us. They are not listening anymore… Judaism, Christianity, and Islam have painted a picture of God that is difficult to admire, much less worship….Either monotheism will die, or evolve.”

When I read that, I nodded.

To continue reading The Story of "God In the Other" click HERE.

The Future of Our Beginning

~ by Samir Selmanovic

We started with much dreaming, many, many conversations, and meticulous planning. No house, however, can be built on blueprints alone. We are in the middle of hands-on work; brick by brick, one week at a time, one caring act at a time, one friendship at a time. The integral part of our house construction project is securing financial resources. To learn about our House Warming Campaign and to show us some love click HERE.

In the midst of this work, however, the vision must never slip away from our hearts or fade from our horizon. I write poems to help me personally stay the course. I hope you enjoy this one.

THE FUTURE OF OUR BEGINNING

I came from the same womb you came from.
Hope, like fluid, was shared and not my own.
Same food, same air, same love, same
warm caress of the future unknown.

I came from the same womb you came from.
With our birth, greed was born, and then blood drawn.
God's water broke and I slid out with you
from a nucleus of love into a nuclear dawn.

Now our hands and legs are intertwined again.
If you push there, something here will have to give--
whatever you do now matters again--
if you bless there, something here will live.

Please search your story and find me there.
Doubt, break the rules, touch the source,
touch the bottom of your well and rediscover
God who does not favor you and yours.

I came from the same womb you came from.
And now I stand on my, and you stand on your tower.
Let us walk down,
to the beginning, when it was Us and Our.

Thank you for reading, loving, dreaming, supporting!

House Warming of Faith House

We have opened the doors of the house! Join us as a household member, a visiting neighbor, a distant family member, or a traveler stopping for respite. With our shared talents, time, ideas, and financial contributions, we can make this dream continue and expand. By giving during our "House Warming" phase you are acting as one of our prime movers: the individuals, families, and organizations that are willing to imagine, take a risk, and begin. Prime movers generate, invent, and persevere through the ups and downs of a journey towards accomplishing something that matters. While most people embrace an idea when it is reasonable, safe, and prudent, prime movers are willing to look into the future and live it now, arranging their lives and resources in a way that allows them to create something new. Click HERE to read more about our exciting House Warming Campaign and show your support. In addition, you, your family, or your organization can sponsor a Faith House Living Room! You can sponsor a Living Room in your name, anonymously, or "in honor" / "in memory" of others. You can select a session or date that is meaningful to you and have your contribution acknowledged. We are committed to operating our finances with integrity and accountability making sure that your generosity yields sweet fruit for this world. 10% of all individual donations will be used to build bridges with other organizations that support the mission and vision of Faith House. This is an experiment in creating a thriving inter-dependent community in a way that is scalable, replicable, and improves the lives of people in this city and around the world. In faith and with gratitude for your support, we look forward to your participation and friendship. Faith House Manhattan community

Religious News Service Features Faith House Manhattan

Pastor creates interfaith church where `Christians are not in charge’ (By Nicole Neroulias)

Leta Selmanovic, 10, helps hand out informational cards about Faith House Manhattan, a weekly interfaith gathering led by her father, Samir Selmanovic. Religion News Service photo by Nicole Neroulias.

NEW YORK -- A Christian, a Jew, a Muslim, a Buddhist and an atheist walk into a prayer meeting.

Any number of punch lines could follow, but the members of Faith House Manhattan have serious business in mind: creating a spiritual community for people from any -- or no -- religious tradition.

The fledgling group of about three dozen regular participants is overseen by Samir Selmanovic, a Seventh-day Adventist pastor for whom interfaith ideals come naturally: He describes himself as an "atheist Muslim" who converted to Christianity during his military service in the former Yugoslavia.

"I wanted to build a church where Christians are not in charge," he explained after a Saturday afternoon gathering of Jewish prayers and Beatles music. "We wanted to include all the people who have a right to belong and be partners in the discussion, not as outsiders that need to be converted, but as insiders that we need to be interdependent with."

Similar interfaith centers are on the rise across the country, according to the Pluralism Project at Harvard University, which reported a surge in the years after the 9/11 terrorist attacks. There are now more than 550 such groups in America, with the largest numbers in New York, California, Massachusetts and Illinois.

In addition to easing religious tensions and encouraging joint philanthropic and community activities, Pluralism Project spokeswoman Kathryn Lohre said, these groups create new roles for women, which has been the case for Faith House.

TO READ THE ENTIRE ARTICLE BY RELIGIOUS NEWS SERVICE CLICK HERE.

Answering Christian Critics of Faith House (Part 1): Cherishing the Gold of the Golden Rule

~ by Samir Selmanovic

We have come to a time in history when religion is involved in more killing than any time since the Crusades. According to the United States’ State Department, more than 70 per cent of world conflicts are fueled by religion. Although most of these conflicts have dynamics that are fundamentally economic, environmental or political and would have happened outside of a religious context, religion is still partly to blame. The question all religious people need to be agonizing over is “How can religion become a bulwark against violence, injustice and oppression, instead of an ally?” This question applies to our personal lives, family lives, workplace, citizenship, art, politics, everything. And no religious person can afford to ignore it.

To Christians, like to all religious people, some things matter deeply. These convictions vary in substance and expression but through their uniqueness hold our communities together. Our religious imagination spurs us to proclaim our unique message to the world and work hard to embody this message in the way we live. Yet our aspirations have not protected us from harming others. What can we do to withstand the destructive economic, environmental and political forces around us? And more importantly, what can we do to protect the world from our own good intentions?

If all we want to do is tell others what we think they need to know or change them into who we think they should be, we as Christians—or religious people in general—will inevitably stop treating people as subjects with whom we relate and begin to treat them as objects—no matter how noble our intentions. Some years ago, while pastoring a church in New York City, our cause was to reach people in the city and offer them what we have experienced as the best thing in life—God. One of the ways we did that was by organizing a series of public meetings that would convert people.

In order to accomplish this, the church board would meet regularly to discuss the strategy. Meeting after meeting however, I felt uneasy about talking of people as objects to be targeted by our efforts. However, such talk was so deeply rooted in some of the members’ psyche that none of my pleas against objectifying people came through. So I decided to bring two of these “objects” to the next meeting.

“OK, let’s discuss how we are going to convert these people in their presence,” I invited everybody. Some thought I was making a circus out of the meeting, but I persisted. For several church board members, this was nothing but a difficult evening. But for others, this experience was a door into new relationship, not only with people outside our religion but also with God. The language changed. The tone changed. The goals changed. The methods changed.

For me personally, as a Christian, everything changed. While Christ tells me to go out to the world and spread His teachings, He also teaches me that the primary way to do so is to treat others the way I want to be treated (see Matthew 7:12). This command, which has come to be known as the Golden Rule, excludes making other people the object of my best intentions. This is at least a part of the core, if not the heart, of the Christian message. I would not want to be objectified by their efforts to convert me, so they should not be my objects either.

To follow the Golden Rule, I need to learn compassion—meaning to “feel with.” As such, the Golden Rule turns the tables on many of our religious impulses. If we want them to attend our events, we must attend their events. If we want them to be spiritually open to us, we must be spiritually open to them. If we want them to change, we must be ready to change. If we want them to read our Scriptures with trust and respect, we must read their Scriptures likewise. We are interdependent.

And this can be expanded to the national and international level. Imagine all Muslims treating converts to Christianity the way they want Christian converts to Islam to be treated. Imagine Christians reciprocating. Imagine faith leaders standing up to politicians saying, “Your enemies are not our enemies. Any method you want to use on them, you will first have to use on us.”

If we want to convert people, we must be “convertible” first. Concerned believers would say that to live such open Christianity would first undermine our Christian identity and then halt the impact of Christ’s teachings in the world. I passionately disagree. To respect others, to be interdependent, to receive, to refuse to be in charge of God, to be humble and teachable by them, is to be our identity.

As we go to the world with our message, to neglect the Golden Rule would be to betray the teachings of Christ from the start. I would say that the following stands: “To be a Christian means, among other things, to seek God in the other as you want the other to seek God in you.” Just imagine, as Karen Armstrong suggests, if we would interpret the whole of our Scriptures as a commentary on the Golden Rule and read the whole of their Scriptures with Augustine’s rule of always seeking the most charitable interpretation of the text. Not only would this reflect the best of our traditions, but it would paradoxically work to preserve our own religion. 

The Dalai Lama and Tibetan Buddhism are a case in point. The Chinese government has built a train from Beijing to the small Tibetan holy city of Lhasa and has committed demographic aggression, not only by settling twice the number of Chinese in Tibet than there were Tibetans, but by opening 238 dance halls and karaoke parlors on the main street along with 658 brothels, turning Lhasa into an Asian Las Vegas. To top it off, the sacred Potala Palace, which has been home to nine Dalai Lamas, is now mockingly surrounded by an amusement park. 

And what was the response of Dalai Lama? He refused to call the Chinese an “enemy.” In fact, to preserve the value of compassion at the root of the Golden Rule, for the Dalai Lama it hardly matters whether the position of Dalai Lama, Tibet or even Buddhism continue to exist! For the sake of compassion, no sacrifice would be too great. Isn’t that what Jesus Christ was about?

And what is the result? In 1968 there were two Tibetan Buddhist centers in Western countries; today, there are 50 in New York City alone, and 200 in Taiwan. More French people call themselves Buddhist than Protestant or Jew. Not to count all the Chinese who are becoming Tibetan Buddhists.

The Dalai Lama said that calling others your enemy and calling your own people friends would be as crazy as calling your right eye your ally and your left your adversary. It used to be that victory could be identified as destruction of your enemy, but in today’s world, we increasingly have to see destruction of our enemy as destruction of ourselves. The Golden Rule is not just nice thing to practice, a mere virtue. It is a matter of survival, not only for the world at large, but for every religion that has aspirations to thrive in the future. By respecting and loving the other, we are open to the influence of The Other. Going deeper in loving God, now means nothing less than going deeper in loving all of humanity.

(from Signs of the Times, Australia, May 2008, adapted by the author)

What does Faith House want to become? And how?

~ by Staff, Advisory Council, and Launch Team of Faith House

Our dear supporters, friends, and well-wishers, we are excited to introduce to you our dreams. Many thanks to those of you who have helped us say what we carry inside. Here is the statement of Mission, Vision, and Principles of our community. Pray for us, advise us, support us! Thank you!

MISSION:  To be a thriving inter-dependent community.

LEARN FROM OTHERS
We are a community that discovers “the other” (individuals or groups other than our own).

SHARE YOUR STORY
We honor and learn from the teachings, practices, sufferings, and joys of people from different faiths (religions, worldviews, philosophies, and belief systems).

HEAL THE WORLD
We come together to deepen our personal and communal journeys, learn to live with our differences, and contribute to the wellbeing of the world.

VISION: To participate in development of a holistic society where people from different faiths understand, respect, and protect one another, uniting to improve communities around them.  In order to achieve this vision, we are beginning and growing six aspects of our local community in New York City:

1. Living Room Gathering
At this weekly gathering, we learn from others, share our stories, and organize our community to serve the common good. Together we explore human experience, holy days, spiritual practices, current cultural and societal issues, and the lives of inspirational people from the past and present.

2. Study of Texts and Traditions
These sessions delve into the formative texts and traditions of a particular faith. People from all traditions are invited to participate so that all can learn through the eyes and experiences of the other.

3. Intergenerational Programming
Care and programs for the life cycle permeate our community. Infants, children, youth, adults, and seniors all contribute, bless, and benefit from our life together.

4. Service, Personal Wellness, and Ecological Sustainability
Separately or in synergy with other organizations, Faith House provides opportunities to serve and make a lasting difference in the lives of the poor, oppressed, and neglected in New York City and globally. Faith House also seeks to supports its members in living healthy lives, promoting sustainability, and caring for earth's resources.   

5. Community Building and Cultural Events
Periodically Faith House members or groups present and host events and activities outside our regular programming in order to connect with each other and with the life of our city.

6. Generous Giving and Financial Accountability
To support our community and its mission, we ask members and friends of Faith House to contribute regularly and generously. In turn, Faith House maintains mechanisms of financial accountability, and it pledges 10% of its income from individual donors to support religious or community organizations that help Faith House fulfill its mission.

PRINCIPLES: To guide our relationships and the life of our community, these principles of inter-dependence describe not what we hold as sacred or central but how we hold it.

1.    FIRST THINGS FIRST: We use our faiths to serve the life of the world.

2.    SHARING LIFE: Faith House is a spiritual home where we celebrate our friendships, life events, and accomplishments as well as grieve over our wrongdoings, disappointments, and losses.

3.    COMMON JOURNEY, DIFFERENT PATHS:  We are sojourners who acknowledge that every faith has its own story, calling, and mission.

4.    GENEROUS BELIEF: We believe that our faiths can always grow deeper and that none of our religions, worldviews, philosophies, or belief systems no matter how true, beautiful, or powerful, can ever contain all wisdom, blessing, or power.

5.    RE-INTERPRETATION: We continually seek deeper levels of understanding by interpreting and re-interpreting our texts and traditions.

6.    GRACIOUS COMMUNICATION:  We do not insist that others have to change their language or categories in order for us to hear them, while we seek to translate our concepts to those outside our traditions.

7.    GIVING THROUGH RECEIVING: We strive to learn more than to teach as we are called to receive, discern, and value what others have to give us.

8.    NEW MEMORIES, NEW HISTORY: We name and acknowledge the harm done to one another throughout history and move beyond into a future of healing and inter-dependence.

9.    FREEDOM FROM FORCE AND FREEDOM TO CHANGE: We do not believe in proselytizing; we believe in personal choice and transformation.

10.    POST-CYNICISM:  We believe a new kind of community is possible.

Current Trends In Interfaith Life

~  by Sylvia Hordosch who lives in Manhattan and works for the United Nations on gender issues. She is a feminist Christian and cannot hide her impatience with sexist language in society at large and in her faith community. As a native of Austria, she misses Vienna's coffee houses.

The adventure of people of different faith communities coming together seems to attract more and more interest. Just within the last month, two Christian magazines published articles on interfaith issues. Christian Century (August 26, 2008) had a cover piece Seattle’s 3 Amigos: A Muslim, a Christian and a Jew in Ministry Together, and Sojourners (September-October 2008) wrote about theological seminaries teaching for a multifaith world in an article titled Many Mansions. Christian Century refers to Faith House as an example of a new kind of interfaith initiative organized by people who are keen to move beyond academic discussions to joint activities and celebrations.

Both articles argued for the need of a better understanding of interfaith issues in an increasingly interconnected world – and within their own families.  In both pieces, the focus was on the three Abrahamic traditions – Judaism, Christianity and Islam, perhaps because that’s the mostly obviously wounded place to begin. Christian Century described the collaborative efforts between a Rabbi in the Reform tradition, a Pastor of the University Congregational Church and a Sufi Muslim teacher in Seattle. In formal and informal meetings, the three congregations have come closer together – not by sharing the lowest common denominator, but by celebrating together in each other's houses of worship and working together on common projects. While they remain within their separate and distinct religious identities, they acknowledge “other faiths as legitimate paths to a shared universal.”

Sojourners’ article focused on a number of theological seminaries involved in interfaith activities, including Auburn Theological Seminary, The New Seminary (both in New York), Fuller Theological Seminary, Hebrew College and Andover Newton Theological School. Hebrew College and Andover even share a piece of property on their Massachusetts campus in addition to offering joint courses. Almost all experts cited in the piece are closely linked to the work of Faith House as advisors or endorsers.

While Jewish-Christian dialogue has a longer tradition than other interfaith dialogues, and both magazines seem to focus on Jewish-Christian issues, more efforts are being directed to include Muslims in interfaith discussions. In addition to learning about different ways to struggle with religious questions, the current trend of interfaith initiatives includes hands on experience in joint projects and activities. Though, there is recognition that it is often easier for believers to communicate with progressive minds of different faiths, rather than with members of their own traditions.

Noticably, the Christian Century and Sojourners articles share a focus on men’s activities in interfaith activities – the same way that United Nations events, where I work, seem to include mostly male speakers. In the highly recommended book, The Faith Club: A Muslim, a Christian, a Jew – Three Women Search for Understanding, women bring fresh new voices to the debate. Ranya Idliby, Suzanne Oliver and Priscilla Warner share their soul-searching project of understanding their different faiths – as well as prejudices and biases.  In their different voices, the co-authors describe how they struggled to learn about each others' religion, lived through individual crises of faith and expanded their understanding of God.

And three women, Jill, Bowie, and Rabia are on their way to put Faith House on the map in New York City!

Academics and Faith House

~ by Samir Selmanovic

Ever since Professor Jon Paulien and other faculty from Loma Linda University initially inspired me to take this journey off the maps, I have met some trail-blazing academics who have added to the fire. Foremost among them is Professor Paul Knitter from Union Theological Seminary and Rabbi Or Rose from Hebrew College in Newton, MA. Their exceptional writings have been outdone by their personal, warm, constructive, and tireless spirits. We shared a teaching experience at Envision 2008 conference at Princeton University earlier this year, organized by another inspiring and spirited professor, Peter Heltzel from New York Theological Seminary. And now as more opportunities to teach together in New York City appear, we find ourselves excitedly talking at the same time about this expanse of the sacred that does not know boundaries made by humans. At times, I feel like a beginner on a very long journey, seeing no more than three feet forward, sitting down with people who have been scanning the horizon for many years.

So, I am glad to report that this week Faith House has received wholehearted endorsements from Professor Knitter and Rabbi Rose. You can find an article about some aspects of their work, as well as some information about Rabbi Justus Baird from Auburn Seminary, who is a member of our Advisory Council, in a recent article by Sojourners magazine entitled Many Mansions: Seminaries Teach for a Multifaith World.

"This is exactly the kind of inter-religious dialogue that we need today! For too long, “dialogue” has been primarily the business of academics and religious leaders. Without in any way neglecting sound knowledge and respect for tradition, Faith House seeks to bring the meeting of faiths (and non-faiths!) into our living rooms, workplaces, and local neighborhoods. It shows that people who share the same neighborhood and city can also share what keeps them alive spiritually. And in the process they become better neighbors and better citizens. My hope is that Faith House will become 'Faith Houses' all across our city and country."

Paul F. Knitter
Paul Tillich Professor of Theology, World Religions and Culture (short bio)

"Faith House Manhattan is a noble undertaking that seeks to bring together people from different faith traditions to heal our broken world. This innovative project serves as a model of creative and purposeful inter-religious collaboration."

Rabbi Or Rose
Director of Interfaith & Social Justice Initiatives at Hebrew College in Newton, MA
Rabbi Oris the co-editor of Righteous Indignation: A Jewish Call for Justice and God in All Moments: Spiritual & Practical Wisdom from the Hasidic Masters (both from Jewish Lights Publishing).

Finally THE LAUNCH! (Sep 27 to Nov 1)

With more than a year of hard work behind us, we are at the threshold of something entirely new. Thank you for being a part of this adventure.

Please help us spread the word to New Yorkers!  Four steps:

1. Check out the invitation below and the titles. 
2. Think constructive thoughts and/or say a prayer.
3. Forward this digital card to anyone you know in the New York City area that might be interested.
4. Feel good about participating in healing the world!

What is a Living Room gathering? At this weekly gathering, we all come together to learn from others, share our stories, and organize our community to serve the common good. Together we explore human experience, holy days, spiritual practices, current cultural and societal issues, and the lives of inspirational people from the past and present.

Hello, Shalom, Salaam, and Peace of Christ to all!

Regular Location: Subud Chelsea Center, 230 West 29th Street, (between 7th and 8th Avenues)

Location on Oct 18: Intersections, 274, Fifth Avenue, (between 29th and 30th Street)

The promotional card and this modified digital version was designed by Mairim Pina. The drawing is the original artwork of our Jewish co-leader Jill Minkoff titled Tikkun Olam (Repairing and Healing of the World). Also, notice that the gathering on Oct 18 is at a different location.

Ritual and Repetition

~ by Bowie Snodgras

A couple of weeks ago I was in Seattle for a conversation on what it means to be "Anglimergent."  Abbess Karen Ward of Church of the Apostles hosted a dozen of us to talk about the innovative "emerging" work that is happening around the country by people and communities with an Anglican bond or affection.  If you are interested in learning more about Anglimergence, check out anglimergent.ning.com. 

The night before our gathering began, I stayed at a friend's house and was reading an early-summer New Yorker magazine with a series of one-page reflections on "Faith and Doubt" when I came across one called "Counting Pages" by Allegra Goodman.  I have included the first and last paragraphs below... a beautiful reflection on being inside and just outside of religious structures.

As a young girl, I spent more time outside synagogues than in them.  Services were long, and I always found some excuse to get away.  I remember the Quonset hut where my family went to services when we first moved to Honolulu.  The building looked like a white cylinder half buried in the ground.  I remember borrowed space in a Unitarian church, an elegant old house with woven mats covering hardwood floors.  A weathered tree house sat in the branches of a large tree in the garden.  I'd leave my sandals on the grass and climb the ladder to read Wizard of Oz books.

. . . And yet, inexorably, some of my own religion rubbed off on me.  Might that be the way belief works for some people?  Not  a sudden epiphany but a long, slow accumulation of Sabbaths.  No road-to-Damascus conversion but a kind of coin rubbing, in which ritual and repetition begin to reveal the credo underneath.  As I grew older, I was drawn to poetry, and I began to study the haftarah - the weekly selection from the prophets.  As I grew busier, I began to appreciate the time away from the world.  Services became a refuge.  I did not need to rest when I was a child, because I did not work.  I did not want to come inside, because the outside world was still entirely beautiful to me.

Live Words: An Optical Delusion

A human being is a part of a whole, called by us a universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest ... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.

                                    ~ by Albert Einstein

New Frontiers: The Act of Hyphenation

~ Kyle Fischer works with not-for-profit organizations (www.reserveinc.blogspot.com) and in music (www.endup.org). He will attend Union Theological Seminary in New York City in the fall of 2008.

In yoga class at the YMCA the instructor says, “Now reach forward, place your palms face down on your mat, and pull the floor toward you.” Contemporary thinking about space and time tells me I do not have to understand her instruction as metaphor. Standing outside the door of Faith House, I am cheered by the idea that parts of our theology could take similar forms, contemplative strategies along the lines of asking your yoga students to pull the floor towards them.

My girlfriend is a Hindu, definitely a polytheist. She is Australian, raised without religious affiliation of any kind, matrilineally Jewish (but non-practicing), mostly of English extraction, also Malaysian and Indian. But to all appearances, she is a white girl whose skin tone might indicate a passion for carrots, with striking red hair. She talked with me on our first date about her internal struggles with adopting a Hindu religious practice. At first it looked so aesthetically other, so foreign, that is was hard for her to get her head wrapped around something her heart already understood. She found it got easier with practice.

She was surprised, and moved, when I responded by asking her if she wanted to pray together. I would have been happy to adapt my prayer to her idiom. And in fact we didn’t, not then. We got to talking instead.

In sharing our practices since then, and listening to Hindu teachers explain their views on their own terms, I am beginning to feel comfortable with a multifaith religious identity of my own. This requires an act of hyphenation that baffles some. Those of us raised in a particular faith can be very resistant to this kind of plurality. I know because I feel it in myself sometimes, despite the repeated assurances of my parents to their inquisitive little boy that Buddhists and Hindus were not going to hell.

Since considering seminary, I’ve been thinking about my family background in the Disciples of Christ denomination. My dad was a Disciples minister, as was my grandfather, and my great-grandmother.

Dad always explained the denomination in two words, “mainline, liberal.” The Disciples story was explained to me in shorthand – as a frontier church, originally, the Disciples’ formation came out of a need for people of diverse Christian backgrounds to meet together under one tent. Therefore they adopted only very limited doctrinal beliefs.

Is there a lesson in the Disciples model to be applied to our multifaith discussion about religious practice without doctrinal borders, as love draws us out onto new cultural frontiers?

Is there a way to write that sentence in about a third as many words? And what do we call such a practice?

From a universalist Hindu perspective, I am a Jesus devotee. Y’all don’t mind if I call myself a Christian though, do you?

Jesus taught us to look for him in other people. I’ve felt his presence in teachings from other faiths. You never know where the One Love is gonna pop up.

And Not But: Celebrating Contradiction in Relationships

~Nancy Shainberg-Colier was raised in the traditions of the East, primarily Buddhism, and is now most closely connected with the Vedanta/Hindu path, but always learning and seeking. She is also a psychotherapist, writer and Focusing practitioner.  With her husband Frederic and a five year old daughter Juliet, Nancy lives on the Upper West Side of Manhattan.

I met Samir recently at an interfaith gathering and it was there that I first learned of Faith House.  At the ceremony he raised the question (and I am paraphrasing here) of how we could be alive, engage in dialogue as human beings, and not talk about God or meaning of life itself.  This comment resonated deeply within me. Having grown up and lived in New York City for many years, I have felt the great need for a place where people are talking about the real issues of being alive, of having been "given" life.  There is definitely a place in this city for an intergenerational interfaith community that includes the "all" without diluting the weight of the "each."  So too, I share the desire to participate in raising our particularly American consciousness out of its materialistic malaise and into something that includes our whole being and is ultimately more satisfying.  Here is my reflection about relationships between people and the role of contradiction.  This can be applied to relationships between groups or religions as well.

The Problem with Contradiction

Nature abhors a vacuum, or so they say.  Similarly, it seems that human beings abhor contradiction, particularly in the context of intimate relationships. People attempt to package their feelings as positive or negative, believing that contradictory feelings cannot and should not co-exist.  In approaching their relationships, people use the word but to connect their contradictory feelings, as if the positive wipes out the negative and vice versa.  In fact, for a relationship to succeed, and not but must be the approach we take when linking the inconsistent feelings that are at the heart of all relationships.  

All relationships resolve in contradiction. Why then is it so difficult for us to accept contradictory feelings inside ourselves?  First, we are trained to believe that consistency is the basic nature of all things, that there is an answer to all questions, one answer.  Human beings ask the question “Is it good or bad?”  Science asks the question “Is it true or false?”  Religion asks the question “Is it right or wrong?”   We like simple, clean, straightforward answers.  If it’s both simultaneously then we are in for a more complicated consideration, a more unsettling resolution. 

We seek to obliterate internal contradiction because it causes discomfort and pain.  As humans, we are always trying to grasp pleasure and avoid pain. It doesn’t make sense that we can feel both love and hate, appreciation and disappointment, relief and frustration, all at once.  In relationship, when we open to our full experience we must face the truth that all of these contradictory feelings exist in our experience of our partner.  Such an openness of vision means accepting that we are receiving certain joys and being deprived of others.  This can be quite painful and unsettling to live with. 

Celebrating Contradiction

And not but is perhaps the most important concept in relationship.  Contradiction is truth; there is always both positive and negative existing simultaneously.  When we recognize difficulty in our relationship, we must relate to that difficulty as an addition to the positive, as an and.  It is not a but, not something that eliminates the positive. 

When we operate from a place of and, we can stand back and look clearly at the entire landscape of the relationship, make room for the full spectrum of our experience.  From this place of clarity we can make free choices.  By laying out what we are receiving and what we are missing, we can choose if we want to stay in the relationship and/or how we want to stay in it.  We can determine if what we are receiving is that which matters most, and conversely if what we are giving up is acceptable to give up. Being able to allow the whole relationship to exist with all of its contradictions, all its ands, allows us to get to know ourselves, our truth, our priorities.  It helps us determine our “non-negotiables,” those aspects of a relationship or life that we are unwilling to do without. Further, in recognizing the places where we are sacrificing, we can more fully appreciate the places we are receiving.  We generate compassion and appreciation for ourselves when we are able to accept the whole picture that is relationship. It is a compassion borne of  awareness, recognizing the profundity of the choices we are making.  Free to acknowledge and experience our partner’s value in our life, we can now fully appreciate our relationship, which is ultimately what makes it work.

Launch Date!

~ by Lauralea Banks

Rabbi Abraham Joshua Heschel said more than forty years ago in an address to Protestant students and faculty at the Union Theological Seminary in New York,

Parochialism has become untenable... The religions of the world are no more self-sufficient, no more independent, no more isolated than individuals or nations... Energies, experiences, and ideas that come to life outside the boundaries of a particular religion or all religions continue to challenge and to affect every religion.  Horizons are wider, dangers are greater... No religion is an island.

For my generation, these words have only been growing in importance. We are in a dire need of an opportunity to learn to live interdependently and therefore more faithfully.

And that's why the news I have for you is so great! After over a year of dreaming, networking, fundraising, and sometimes wondering if we were crazy for thinking this could work, it's really going to happen! WE HAVE A LAUNCH DATE!!!!!!  After  much discussion and consultation with our Jewish and Muslim mentors we've decided that on SEPTEMBER 27, Faith House will officially leave the realm of ideas and become a physical, tangible community that will meet on a weekly basis! 

In order to prepare for the grand event, we will be holding preview gatherings once a month (June 14, July 26, and August 23). These meetings will be examples of what Faith House gatherings will look like. Leading to September 27, we will use these three sessions to assess and adjust our ministry. Stay tuned as we finalize our location, announce our three co-founders, and develop our programs.

This is a great time to send your contribution for the three co-founders and help us move into a new phase of our project and help us create an interdependent world! Why not do it right now?

Thank you for your support!

Meet Our Advisory Council!

From the beginning of our journey, we have been convinced we could only succeed with the wisdom of people who are on a similar journey, who have a reservoir of experience and an extensive web of connections. After hundreds of emails, phone calls, and passionate conversations in coffee shops, Manhattan delis, offices, and places of worship, we have developed a network of more than thirty such people. We are ready to report that six months of hard work has paid off!

We chose our eight best candidates to form our first Advisory Council, sent them a letter, and sat tight, praying. We imagined their answers, "I believe in what you are doing, but I have to live a balanced life. I am learning to say No. I really support you, but I am overcommitted, too involved to do anything more. I hope you understand." At times we wondered why anyone with such influence would get involved with grassroots dreamers like us. Each of these individuals has already been working on their own mission to make a difference in the world. 

This past week we received answers from all eight with words like these. Yes, this is an idea whose time has come. Yes, I am impressed by how well thought through this project is. Yes, I would be honored to be a part of this. Yes, I am ready!

We are elated!  Hallelujah!

For the definition and the introductions click HERE.

Each of these wonderful people in their own way will help build our house! Can you help us too? Encourage us. Critique us. Pray for us. Support us.

Lots of love from New York!

The Community of More

~ Bill Ashlock is a seasoned business executive, writer, and want to be wood turner with a passion and calling to tend God’s trees.  Bill works out from Singapore, lives in California, and is often found in New York. His tools include innovation, excellence, and compassion with an unending view of community.

It was in India, the land of my birth, that I first found the desire to be in relationship with the Divine. I cannot recall a particular moment or event, when I came to accept the “truths” that influenced me in my early years. Looking back, one of these truths became particularly important to me: spirituality was not singular. My God-connection was more than my personal relationship with the Divine, for God always exists in community. My being is to be found in belonging to both God and humanity. 

I watched men publicly demonstrate their devotion to God. I saw some whip themselves as they walked to a temple, their lashed induced blood dripping with each stride. Others embraced extended periods of silence and withdrew from the world. Leaders of different religions, including the Christian religion of my upbringing, highlighted acts of dedication, fasting, and penitence, reminding their followers that they should do likewise. As I matured I found myself looking for something more.

My Neighbors—Down Under

~ by Roy Naden, an author and Professor Emeritus (Andrews University, MI) who lives, gardens, and writes in Seattle area

A few days before Christmas, I watched two emails drop into my Inbox in quick succession.  Each time, I imagined a good friend pressing the SEND icon seconds before.  Then with the press of a key on my PC, their letters were on my screen!  What pleasure it brought to read those messages and open the attached pictures of their families!

I sent messages right back.  It all happened faster than the time it once took to get up from my desk and walk down the hall to their offices in the same building where we worked together in Australia 40 years ago.  Both John and Russ seemed not so far away after all. 

Over the years the geography of my community has radically changed.  In fact I have more contact with friends far away than with most of the neighbors that live on the same street in Seattle! I used to think that “real relationships” happened with people you look in the eye and give a greeting hug.  But my world has been transformed.  Doomsayers dismiss the new technologies and chant a mantra about the good old days.  Well, in my eighth decade of life, I’ve known lots of those good ol’ times, and agree with my friend George Knight that some of those good old times were nothing short of terrible!  So instead of bemoaning the distance of far-away places where some very special friends live, I appreciate the new ways to keep in touch with electronic bridges that span land and sea.

In The World Is Flat, Thomas Friedman summarizes it well:  we can now communicate “from anywhere to anywhere.”   Distance is not what it used to be.  The definition of “neighbor” is now more connected with intentionality than distance.  We no longer connect just informationally, we do it emotionally, spontaneously in the white heat of a moment as we share the excitement of a dream, the memories of an anniversary, the sadness of a time of loss.

In Their Own Words: A Talk With Samir (AUDIO)

There’s something about hearing it firsthand – without the barrier of ink and paper (or a computer screen) and a need to wonder about tone and meaning. And with the delicate first steps of Faith House Manhattan, and it’s commitment to listening deeply and speaking authentically, people associated with Faith House here in New York have a desire to build the dialogue in clear tones. In Their Own Words seeks to hear from voices on all sides of the issue; those looking on, those deeply involved, those unsure of where all this is taking us. Every voice is important and we invite you to join in by leaving a comment or contacting us directly at info@faithhousemanhattan.org.

Length of the interview: app. 20 minutes

Click here to LISTEN "A Talk With Samir" ...

Click here to DOWNLOAD "A Talk With Samir" …

Interview conducted by Stacey Antoine Savariau, JD, CHHC, AADP, a Certified Holistic Health Counselor, creativity coach, workshop leader and an evolved attorney. After working for years as a litigator she retired from the courtroom to pursue her other passions. Stacey is devoted to coaching, teaching & facilitating workshops & women’s wisdom circles for creating vibrant health, awakening creativity, restoring passionate and balanced living & discovering the work we were born to do. She reaches a global audience through her site, www.OneWorldWellness.com. Stacey lives in a brownstone on a tree-lined street in Brooklyn, N.Y. Where else?

Four Stories of God

~ by Samir Selmanovic

For more than 20 years since my baptism (a ritual by which one signals publicly that one has become a follower), people have often given me the opportunity to “tell my story”—to “give a testimony,” as we Christians like to call it. Despite the fact that my life with God was not only passionate but also conflicted and complicated, the story itself was easy to tell. It was all one story. One life. One song. 

But it is not that easy anymore. Today, as early Hasidic Rav Kook did long ago, I find myself wondering which song I should sing. Should I look into my own soul and sing the song of the struggles and joys I encounter within? Or should I move beyond myself and sing the song of my people, my religion? Or maybe I should rise above my Christian story and sing a song of all songs of humanity? Or should I spread my heart still wider and sing a song with all creation?

Is the story of God a story of my own soul, a story of my religion, a story of humanity or a story of all that is? To accept all these stories as the stories of God is to imply that my religion then becomes only a part of the ultimate story of the world, not the ultimate story itself.

Orthodox rabbi David Hartman, concerned with the perennial conflict in Jerusalem, insists that different melodies of one God must be cherished: “Each group feels that its way is the only way: there is one God, therefore there has to be one truth. Christians build their story on the Jewish story and therefore feel they are inheritors of Judaism. Muslims built their story on the Bible, and therefore they feel that they are the perfect expression of monotheism. Now, we’ve got to get out of each other’s story. We can’t feel that in order for me to tell my story, your story has to end. . . . In other words, affirmation [of my story] does not require that I demonise those who are different from me. I don’t have to build conviction out of hate and fear.” If my identity depends on annihilation of other stories, I cannot really sing all four songs of God.

What if God measures our religion by the way it contributes to stories other than one’s own? What if our religions will be judged by the good they bring to their non-adherents? Rabbi Abraham Joshua Heschel says this succinctly: “When in the afterglow of religious insight I can see a way that is good for all humans as it is for me—I will know it is His way.”

In the same vein, The Quran reads, “Had God willed He would have made you into one religious community; but it was his will to test you in what He gave you. So compete with each other in doing good works” (Quran 5:48). Seyyed Hossein Nasr of George Washington University contends that “there’s no more crucial problem for our day than to be able to cross religious frontiers while preserving our own integrity. In fact, I think this the only exciting intellectual adventure of our times.”

So I find it hard to “give a testimony” today without offending people of my own religion whose identity depends on a divided and conflicted world. As a follower of Christ, I have grown to believe in a world that is larger than Christianity. Jesus called this larger world the kingdom of God. It is the symphony made of all stories, individual and communal, our magnanimous God is involved with in this world.

Only God is God. And Christianity is not. Nor Judaism. Nor Islam. Paradoxically, this realization about the greatness of God is a deeply Christian, Jewish and Muslim teaching.

When I pray the Lord’s Prayer, I begin with the first word, “Our . . .” (see Matthew 6:9) and I stop and ask myself, “Who do I include in this Our?” I remind myself that the story of God is bigger than my personal story, bigger than the story of my religion, bigger than the story of all humanity, and bigger than the story of all creation. In the kingdom of God, these four stories are all really my stories—all at the same time—woven together, giving meaning and life to each other.

(from Signs of the Times, Australia, September 2007, adapted by the author)

Friends Don't Let Friends Consume!

~Alvin Poblacion recently moved to New York City with his best friend, Rosemary Poblacion. He currently works in Manhattan as a physical therapist. Alvin is an avid cyclist, and a photography enthusiast. He thoroughly enjoys getting lost in the City with Rosemary.

I have been drifting away from religion. The question it asks and the answers it provides seem orchestrated. I am attracted to life instead.

Just recently, I had a refreshing chat with a client of mine, (lets call him Craig) as I was treating him for low back pain. As people lie sprawled out in precarious positions, often only partially clothed, thoughtful conversations come about.

As one might expect from “patient-therapist” small-talk, I started out by asking Craig some generic questions about how he planned to spend the upcoming holidays and if he had all his holiday shopping complete. Craig was happy to say that he would be in the company of good friends and family during Christmas. However, he was a bit conflicted about what he was actually going to do during the holidays, and how he felt about shopping for gifts this season.  He wished he had the time and skill to make gifts with his own hands this year. He felt most us in the US have enough junk than we know what to do with anyway. He said he could certainly live without another remote control cozy (I didn’t even know they had those). He went on to elaborate on his growing suspicion towards the “institution” shopping has become in America. We agreed that there must be better ways out there to express our love for our Kin than what BestBuy and DeBiers might suggest.

As we were wrapping up our PT session for the day, Craig was pulling his shirt back over his head. Just then he remembered to share one last thing with me. It was a website address. When I got home from work that day, I logged on and was pleasantly surprised to find a short but informative, video clip. For many people, most of the information here is nothing new. However, I feel it was put together in a way that is bite sized and digestible for people like me. That is, people just coming into the growing conversations about hyper-consumerism, climate change, equitable living, fair trade etc. While these issues may have some political implications, I feel they have a great deal to do with personal and corporate ethics and moral values. I feel that people of faith can and must have something to say and do about the global crisis we find all of God’s creation in. I have great hopes for Faith House and its commitment to use religion to help life and not the other way around.

I trust these will be twenty well spent minutes of your life. Enjoy and use in your work as clergy, educators, activists, or with your family members, friends, and enemies! We are in this together.

Chapter 1: Introduction

Chapter 2: Extraction

Reflections: The World We Want to Live In

~ by Rathi Raja

Rathi Raja is president of the Arsha Vedanta Center of Long Island and executive director of the Young Indian Culture Group. She has been featured extensively on PBS in their “Asian Indians in America” and in The New York Times. She is an active member of the Herricks Clergy Coalition, an interfaith group based in New Hyde Park, engaging in educating through programs in the community, schools and colleges. She has been a Hindu spiritual teacher for the past 17 years, sharing the teachings of the Vedic vision with youth and adults. She is an ethnographer and storyteller of Asian Indian heritage, and a founding trustee of Young Indian Culture Group, Inc. Rathi served as a panel member of the New York State Council on the Arts for 2003-2005, was named the Long Island Traditions’ Honoree of the Year, and received the Nassau County Community Service Award in 2000. (Recently we had the privilege of sitting down with this effervescent woman, and found her views most insightful and energizing as we continue to make plans for Faith House. Here is her contribution to our blog.)

Healing starts by knowing ourselves and then allowing the powers of desire and action to do their work. Inter-religious or inter-group dialogue without self-reflection takes us nowhere. That vital first step of knowing oneself facilitates every other progress. Without self-awareness, a dialogue is a nonstarter.

Our relationships should be far more than tolerant, but a true spirit of tolerance matters. Not one based on law, for that will be short lived, rather one rooted in compassion. Tolerance without compassion is barren.

Every religious tradition builds on the cornerstone of compassion, because this is a key aspect of what it means to be truly human. No matter what our religious tradition, we can find compassion there. It may be buried under layers of distrust, anxiety, hatred, anger and jealousy, but when we rediscover this compassion, tolerance will happen!

And out of these two—tolerance and compassion—will come trust in each other. Lack of trust is the most eroding thing in our lives today, at a personal level, in our families, community, and country. Without getting that trust back, we will never know how to speak of and live out peace.

Faith that comes from restored trust, when expressed through our personal lives or organized religion, can douse the flames of hatred and anger, and dismantle the rigid boundaries we sometimes erect for self-protection. In contrast, a faith that encourages its followers to draw rigid boundaries will lead to deepening distrust and fear, and a sense of hopelessness about ever being able to establish peaceful human relationships.

We spend so much of the world’s resources on biological diseases, but what about the spread of hatred? Unfortunately distrust and hatred spread as fast as biological diseases and are most destructive in terms of loss of human life. Like restoring human health, restoring human trust will bring with it unmeasurable good.

What is key in this process of rediscovery of what we can be? Forgiveness! We must forgive ourselves first, for our past fears and for our hatreds. And we must forgive others for the pain and sorrow they have caused us. We must forgive society for our collective ignorance and forgive history for its wide swath of painful, violent events. Justice without forgiveness is an empty vessel that will not quench our thirst or heal our social ills.

The only antidote for this epidemic is to realize there is a larger force, a bigger order to this universe, and to take the journey forward to re-learn to trust this grace for all and this order. That is how people change—true trust, one person at a time. And when these individuals find one another and become friends, the movement can multiply exponentially.

Just as our physical environment needs immediate attention if we are to avoid catastrophic consequences, our social and religious environments need immediate attention if we are to quell the spirit of violence, mistrust, and hatred engulfing so many areas of our world. The path away from the brink begins with the steps of self-exploration, compassion, forgiveness, and trust. These are the essential healing qualities we must share with every person we meet.

Thank you for Faith House dream. Your enthusiasm and openness is based on strength and a desire to reach beyond the tried, tested and failed sequence of steps. You are curious and will surely discover that people are waiting for that spark to know they have nothing to fear, only something to gain!

Count me in friends!

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Truth is one: sages call it by different names
It is the one Sun who reflects in all the ponds;
It is the one water which slakes the thirst of all;
It is the one air which sustains all life;
It is the one fire which shines in all houses;
Colors of the cows may be different, but the milk is white;
Systems of Faith may be different but God is One.
As the rain dropping from the sky finds its way towards the ocean,
So the prayers offered in all faiths reach the One God, who is supreme.

    —Rig Veda

Highlights 2007

This past year has been a tipping point in finding the courage to act on what many of us have been carrying inside for a long time. Now we find ourselves on an unfamiliar territory. And it is not a fun experience. Like Israel in the desert, Joseph in the pit, or Jonah in the belly of the fish, we have often felt we would like to be anywhere but where God brought us.

At the same time, standing on the threshold of a new world, we listen to God more carefully. Hard inner work is under way. It is a pregnant time. We should not hurry our journey through this sacred space, surrender our difficulties too quickly, or rush to answers we don't have.

To celebrate our survival so far, here are some highlights from 2007:

1. Formation of the Support Team. The Faith House project would never have begun without 44 families and individuals around the country, and internationally, who have committed to steady, long-term support. Thank you!!! (To learn more about the importance and functions of Selmanovic Family Support Team, click HERE)

2. Transition to "big bad city." Samir switched his employment from working for a large and supportive church organization to a self-supporting ministry with all of its challenges of needing salary, benefits, health insurance etc. Vesna has found a part-time job and their two daughters have adjusted to their new schools in New York.

3. Launch Team. Responsibility for the launch team is to prepare for the first series of public meetings of Faith House. The team meets once a month and is currently comprised of 35 people. This group of people has bright minds, open hearts, and a major capacity for the delay of gratification!

4. Lauralea Banks. Lauralea has joined Samir in leading the effort of networking in the city, recruiting founders from Jewish and Muslim traditions, and contacting organizations with whom Faith House can develop partnerships. She does this on a small stipend and some additional money she has been raising herself.  (To learn more about Lauralea click HERE, to learn more about Lauralea's Support Team click HERE.)

5. Network development.  We have participated in different events where we have met amazing people from whom we can learn. One of the venues was the Urgent Conversations after the play Masked in New York. Samir has been a panelist on two occasions and has facilitated one of the panel discussions.

6. Talking, talking, and more talking. We have made progress in addressing an endless stream of questions and challenges. We have revamped the website and posted more than fifty articles; distributed more than 600 business cards in the city, nationally, and internationally; and grown our newsletter subscriptions from 300 in August to 700 in December.  Visits to our website have doubled in the second part of the year, totaling 22,000 for 2007. These are small numbers but wonderful just the same!

7. House Rule. We have been working on a set of 16 principles that would help us, over time, establish the DNA of Faith House. It has taken much time and energy and is being reviewed by our mentors. In the process we have consulted other interfaith initiatives seeking to avoid pitfalls and nurture good will.

8. Board of Directors. We have our first two members!  And we hope to add three more this coming year. This board will eventually be comprised of 10-12 people, meet quarterly, supervise Faith House leadership, ask hard questions, offer guidance, and give blessing.

9.  A major turn in strategy. The Launch Team along with our mentors have decided to postpone our launch date to the Fall of 2008 in order to find and engage founders from Muslim and Jewish tradition in making decisions about Faith House from the start, thus making decisions "with them" and not "for them." (See our employment opportunity ad below and help us spread the word!)

10.  Timeline for 2008. We have decided to have our first single public event in April/May 2008, start our pre-view gatherings once a month in Summer and launch our first weekly meeting in the Fall. 

William Bridges writes: "When we are ready to make a beginning ... we are given subtle hints--inner signals--that alert us to the proximity of new beginnings. We get faint intimations; we hear a subtle breeze, and soon we begin to discern the shape of the next step." 

Our deepest gratitude to those of you who have supported us and taken this difficult and sacred journey with us. We are looking forward to a subtle breeze on our faces this coming year!

Faith House team from New York

What's in the House?

~ by Samir Selmanovic

When I came back from a trip couple of months ago, I found a sheet of paper, “a surprise for dad,” on my desk. My daughters Leta, who is 10, and Ena, 12, drew Faith House as an actual house, with rooms, an attic, a yard, and a basement. This is how they imagine the future. 

- for a larger image: click on the picture -

 
They latter asked me to give them the password for my computer. “What if you die?" they said.  "If something happens to you, we want to work on it."  I was startled. My wife Vesna and I have thought them to pursue a life of loving God and belonging to a real community, but I did not know they so quickly understood that these ideals are larger than any one of us.

If you want to read more about their relationship to Faith House, you can click at the following two posts:

Not a Believer Yet (April 3, 2007)

Her Prayer (July 10, 2007)

Become a Peace Instigator

~ by Samir Selmanovic

Recently, we came a across this painting by William (Bill) Papas and have obtained the permission from the artist's foundation to use this painting. The original sketch for this watercolor was drawn quickly on the streets of Jerusalem more than 25 years ago.

There they go, an Imam, a Priest, and a Rabbi, moving forward together.  My daughter Ena (12) looked at the painting and exclaimed, “Look at them, three friends prancing!”  And it looks as though they are neither walking nor dancing, but something in between, moving confidently, displaying affection for and trust in one another.  Where are they going?  To celebrate a transitional event in life?  To stop a fight?  To assist someone in need?  It could be any of them.

I imagine they know there are people in the city whose identity depends on a divided humanity.  They know their joy in “prancing” together will be needed to match the hatred of the warmongers that live around them.  But they have no fear.  There is too much joy, truth, and beauty among them, and too much at stake to be afraid. The best periods of world history that advanced culture, science, and sheer goodness happened at times when different communities decided not to live as competitors but as sojourners, competing only in doing good for each other.

There is a growing number of wonderfully hopeful Muslims, Jews, and Christians who believe (more deeply and passionately than extremists ever can) that their faith can be a source of wisdom and inspiration for turning the world around.  But who is standing in their corner?  Who is helping them?  In times past, too many of us have been “peace wishers,” waiting for the world to change.  It’s time to push back against the dark side of all religious traditions. Let’s find, protect, and support the peacemakers among “us,” and among “them.”

So much money and effort has been squandered on weaponry and propaganda, we must push back.  Join us and become a “peace instigator.”  Along with others, we can become an unstoppable force.  Instead of simply watching violent sections of world communities jerk humanity around, we can pray for, bless, and finance new communities of peace—courageous, resilient, thoughtful, patient, replicable.

Faith House will be such a community. 

Can you imagine an Imam, a Priest, and a Rabi working harmoniously together?  Well, it is going to happen at Faith House Manhattan!  While remaining faithful to the best of their own traditions, these three spiritual nurturing individuals will break the rules that have made people enemies over the centuries.  We are asking them to join us, and we want to support them for two years as they work hard to create a new kind of urban progressive community together.  Such an ambitious goal is not for the fainthearted, so we thought you would like to join us in making it happen!

You can help by financing one of these clergy.

    Each Month will cost $1000
    Each Week will cost $250
    Each Day will cost $50

From interested parties in New York, across America, and internationally, we need to fund at least two years of stipends for three dedicated and gifted clergy.  Our goal is to raise $72,000 by the end of the year.  This money will be matched by churches, mosques, synagogues, and other institutions, and by the three clergy’s network of supporters.  Thus, for every dollar you give, two dollars will be added.

Securing this funding will propel us into the networks of three monotheistic religions giving us leverage and opportunity to show a vision of peace and cooperation, a dream that too many have come to think can never become a reality.   

My family decided to do its part.  As Christians waiting for Christmas, we want to live out the blessing uttered by angels that announced the birth of Christ in these words: “Peace on earth and goodwill among people!”  What could be a better way to celebrate our holy days than by empowering the peacemakers living with communities we sometimes think of as our enemies!  Whether Christian, Jew, Muslim, or atheist, we are all meant to be the receivers of the blessing of peace and goodwill among all people.

Wherever you live on this shrinking planet, we need your help now as we face our first public challenge.   You can choose to help make this happen by making a tax-deductible contribution:

1. By writing a check to: 

Faith House Manhattan
P.O. Box 552
New York, NY 10028
payable to: Faith House - The Adventure

2. Contributing online (through AMM) by clicking HERE.  In the comment area, please write "for Faith House - The Adventure."

With gratitude from all of us here in New York!

Has Samir Gone Mad

~ by Sean E. Evans, Ph.D. is a staff psychologist at a forensic psychiatric state hospital in California

As the Nobel Laureate Samuel Beckett once wrote, “All men are born mad, some remain so.” It is arguable whether Samir has grown out of this madness or is falling into it. The thought, “What is Samir doing?” has crossed my mind a few times since he announced his plans for the Faith House Manhattan project. A confession, however, is in order: this is not the first time that I have had thoughts like these about Samir. Whether he is dancing while talking about God, or growing out his hair, or leaving the career path towards leading a large church or teaching at a university, or moving with his family of four to uncharted waters of financial insecurity trusting that support will come, or believing that Christians, Jews, and Muslims can learn to be one family for the good of the world, or that atheist have a prophetic role to religious people today, you have got to be wondering: “What is Samir doing?”

I have known Samir for about four years now. He is someone who both inspires and frustrates me. He has shaped, actually re-shaped, my view of the Kingdom of God. I met him at a time when I was very weary and pessimistic about “church” and did not believe that there was much hope to be found within an institution. But I learned to trust God (and God’s people) again, including my own denomination (Seventh-day Adventist Church). Samir often describes me as someone who works with “Hannibal Lector” types from movie Silence of the Lambs, but I like to think of my work in both clinical and forensic psychology as simply “a calling.”

Recently, my wife (Jackie) and I went on a trip to New York City with Samir in order to get a first hand glimpse of what he is getting into. I won’t go into detail here about the trip, but it was an amazing experience. It was enjoyable to have the opportunity to associate faces with the friends and good people that Samir has talked about over the years. The City has a charm that comes with the beauty of age and experience.

Notwithstanding the charm of Manhattan, it is hard to imagine why someone would trade comfort, stability, and open space for the edginess, uncertainty and confinement that waits in the city. It makes little sense both to me and to most people I know. We spend the majority of our lives seeking those things: comfort, stability, and space. These things not only have practical value; but, symbolic value as well. Those folks that are “successful,” seem to have a surplus of those symbols. I find myself wondering, “Samir can pursue these and succeed! Why doesn’t he?”

There is a psychiatric disorder known as “folie a deux” that translates to the “madness shared by two.” It is a condition where one individual who has a genuine psychotic disorder (i.e., they have completely lost touch with reality) transmits that disorder to someone else. Literally, the “madness shared by two.” The interesting thing about this condition is that the person “infected” does not know that they are “out of touch” with reality. Moreover, there is often the belief that everyone else has gone mad.

You probably know where I am going with this. Something about Samir being “out of touch with reality” (i.e., has gone mad) and that all those in support of him have “shared his madness.” If that were the case, then my suggestion would be to avoid the “Kool-Aid” offered by Samir. Actually, that is not what I am thinking.

Rather, the Faith House Manhattan project is part of the solution to the madness that we all share. Our planet Earth is slowing down and running out of options. Global warming, environmental disasters, pollution, violence, weapons of mass destruction (regardless whether they are found or not!), genocide, AIDS, human slavery and trafficking, religious and national extremism, and poverty threaten our existence. The barrage of information and exposure to different peoples and ideas (a reality made possible by the Internet and globalization) threaten to make our belief systems (i.e., religious and otherwise) obsolete and irrelevant.

This is the madness that we share as part of being human. In contrast, The Faith House Manhattan project is an experiment of hope and possibility. It is an investment in the radical notion that the world can and will be a better place when we realize that the Kingdom of God exists outside of our usual religious categories; as Christ stated, “The Kingdom of God is here.” What Samir is doing, vis-à-vis the Faith House Manhattan project, is making the responsible and sane decision to risk everything for the hope of a new world. He is moving beyond talking about it and actually attempting to live it through a community. Although it is easy to be pessimistic about the possibility of this new world and believe that folks who are willing to invest their lives in such possibilities have lost their minds, it seems to me that the opposite is true. Perhaps believing that the world is neither salvageable nor worth saving is a form of madness. It certainly is a madness that is shared by many. “What is Samir doing? Has he gone mad?” What do you think?

Caveat: I am using some psychiatric terms (i.e., folie a deux) and colloquial terms (i.e., “madness”) rather loosely here. This post should never replace the advice of a doctor and should not be used to formerly diagnose individuals, especially family members.

Holding Space

~ by Kevin Kaiser, a consultant who helps individuals and organizations harness the power of the perennial wisdom and a co-founder of the Kaiser Institute

There are these extraordinary, serendipitous moments when a grand dream for your life intersects with the grand dream of another person for their own. Samir's dream for Faith House is one of these moments for me.

In the more ordinary ways of knowing a thing, I know very little about Faith House. I don't know their vision and mission statement or even if they have one. I don't know if there is or will be a physical building in New York, that is literally the Faith House.

But in the more extraordinary ways of knowing a thing, I feel deeply connected to Faith House, and did the first moment Samir spoke the name. There is something so beautiful trying to happen through Faith House that any attempt to explain it, reduces it. And in simply connecting to the sense of what Faith House is trying to become, nothing more needs to be said.

This is holding space!

HOLDING IMAGINAL SPACE

When we hold space for each other, we hold pure possibility. It is a gift of consciousness that recognizes something really beautiful is trying to emerge through another human being. And like the nature of the expression itself, this emergence sits at a level of truth that does not want to be reduced, or arranged, or understood.

When we ask somebody to hold space for us, we are invoking pure possibility through their gift of consciousness. What we feel trying to move through us is not speakable, but has a power we can not turn away from. And we have a recognition that we need cooperation from the universe to birth it.

It is this dance with possibility that makes holding space a most precious gift.

HOLDING ORGANIZATIONAL SPACE

Organizations, like people, need rich imaginal spaces for their becomingness. And as good as our strategic vision is, there is also an exquisite possibility wanting to emerge that cannot be planned for, that cannot be seen. We can only hold space for its emergence.

But once it emerges, we recognize it was really there all the time. Already in fullness. Simply waiting for us to hold enough space to come into relationship with it.

Holding space for people, holding space for Faith House is simply holding space for boundless, abundant creation. And through this act of radical creation, a return to our relationship with everything that already is a return to wholeness.

HOLDING SPACE FOR FAITH HOUSE

We can all learn from each other how to hold space more powerfully. Here are ways we can all help hold space for Faith House.

1. Dance with mystery! When you sense something really big wanting to happen, you don't have to know right away exactly what it is, only that it needs a rich space to emerge. In big mystery is big possibility. If you reduce Faith House to something fully explainable, something you can completely get your hands around, you have limited its possibility.

2. Enlist a broad community of Space Holders. You enlist other people in the most exquisite possibilities for Faith House when you hold the sense of what Faith House is trying to become. You don't need to know what form it's going to take to get there. What does it feel like? What are its emotional qualities? Are there remarkable moments in your own life that remind you of Faith House? The broader the community of Space Holders, the richer the imaginal space.

3. Help people create when they react. A few people will react in fear to Faith House, because they will view it as a challenge to the one true path—be that a specific religious path or philosophical path. When people move into fear, don't debate. Listen deeply. You will eventually discover there is a becomingness in their own life that is very reminiscent of the becomingness you sense in Faith House. When you connect one to the other, you invite people to step out of fear and in to love.

4. Harness the Law of Attraction. Like attracts like. When the space we hold for Faith House is abundant, we attract abundance for Faith House. When the space we hold for Faith House is playful, we attract people who are child-like. When the space we hold for Faith House feels miraculous, we attract miracles.

5. Act. Intention is most powerful when we act. Even if we aren't sure exactly what to do! It is an iterative, organic support that pairs our best sense of what to do in the moment with our best sense of what is trying to happen and one helps illuminate the other.

So, how much space can you hold for Faith House? And what can you do?