“One of the Reasons our Society
Has become such a mess
Is that we’re isolated from each other.”
- Maggie Kuhn

In all of the twentieth century, where the most technological advancements took place, starting with something as ground-breaking as the flight of the Wright brothers heavier-than air-airplane in 1903 to the first Moon walk on July 20th, 1969 by Neil Armstrong and Edwin ‘Buzz’ Aldrin, man has done so much to advance himself. But not enough in the development of co-operative relations with others of his own race for the survival and betterment of this world, both environmentally and socially. For years, environmental groups - such as Green Peace, and other missionary groups have sought to further the survival of this planet and it’s occupants, but hardly co-operatively.
A way was needed to have a better unified effort of addressing global issues. In the late nineties, inter-faith groups - such as the Council for a Parliament of World Religions (which I will speak more about later), started to arise to produce strong inter-faith co-operation and communication. It is my goal, in this to discuss what inter-faith communication is and is not, the purposes & principles towards, and examples and hindrances of inter-faith communication and involvement.


What it is, and what it is not?
In trying to define what inter-faith communication is I have amassed a small quantity of books and researched articles from the net. My search via the net led me to emailing a Pagan school in Sates called Cherry Hill Seminary in Bethel, Vermont. Through my search I found that they offer an introductory course in inter-faith communication.
Mr. White, the President of the school, suggested that I contact the instructor of this course - Angela Buchannan - for further assistance. Ms. Buchannan commented that inter-faith communication; “…is in fact about global social issues such as; overcoming religiously motivated violence, addressing the international debt level, addressing the refugee issue, providing access to clean water, and other social and environmental issues.” In addition she adds;
“…the very last thing the inter-faith forum is about is religion,…the interfaith forum is very public; it is no place for the Pagan, or the Witch who is still in the broom closet. Use your legal name. Also, be prepared to offer prayers of peace, thanksgiving or blessings at a moments notice in front of large groups of people.”
To be involved in an inter-faith work requires a person to be

transparent and trusting, hence-forth the suggestion of using ones legal name only. Having a craft name is fine for ones small community, but working with an inter-faith group, globally or within the City of
Edmonton, and not having an air of secrecy about you by not using your legal name can cause others to question your trust-worthiness. As well, one must keep in mind - especially with most Pagans alike not believing in proselytizing - inter-faith communication is not about the propagation of any one religion, or the development of a one world religion, but a world where we as individuals and what we do are counted as accepted and having worth. David Bayles & Ted Orland say in their book ‘Art and Fear’; “The difference between acceptance and approval are subtle, but distinct. Acceptance means having your work counted as the real thing; approval means having people like it.” Approval is not something to sought after in interfaith communication, but acceptance of individuals is paramount, otherwise we set ourselves up for judgment.
Recently, a friend from a local Pagan group told me of a local endeavor he attended here in Edmonton, with the intentions of fostering a development towards an inter-faith co-operative. This past August 24th & 25th, at the Grounds of Chin Yin Buddhist Temple an event called ‘Interfaith End of Life Care’ Conference 2007 took place.

This event, focusing upon how to work with loved ones dealing with going onto afterlife, had representatives of; Evangelical, Latter-Day-Saints, Lutheran, Roman Catholic, Ukrainian Catholic, Baha’i, Church of Religious Science, Islamic, Jewish, Zoroastrian, Buddhist
Cree, Hindu, Jain, and Sikh all in attendance.
The Process
Why is it important to have an inter-faith dialogue at all? The reason being, is that despite what efforts government agencies put forth for betterment of societal and environmental issues, the one area that has had longer lasting, more meaningful affects is the differing religious groups of this world. But even then, in order for them to work together
there needs to be a way of bringing the religious community - as a whole - in a cohesive productive effectual body. Some might ask is this possible, even with harsh differences with Pagans and Christian groups?
Indeed yes, in fact for example; one group - the Covenant of the Goddess [COG]- one of the largest and oldest Wiccan organizations in the United States that acts as an umbrella over cooperating Wiccan congregations and individual practitioners has taken part in many efforts. These include;

Aids education in East Africa
Jewish - Muslim dialogue for peace in Israel and Palestine
A youth camp in Sri Lanka where 4000 young people worked together in environmental clean-up programs.
Don Frew - co-National Interfaith Representative with Rowan Fairgrove and Deborah Light (Emerita), in connection with Covenant of
the Goddess - had served as one of two overseers for an event called “First be Reconciled”. This was a dialogue & “cooperative effort” between Gay & Lesbian Christians and Conservative & Evangelical Christians. What prompted Mr. Frew being asked to be involved? [In Mr. Frews words]; “1) We don’t have this tension in our own religious community, and 2) We have experience bringing Witches and Christians into dialogue and if WE can do it, anyone can.”
My research led me to an organization that the Covenant of the Goddess is involved with, and one that Ms. Buchannan suggested I look up - oddly enough I have been aware of the organization for a few years and have already acquired useful information towards this paper from their website. The organization in question is called the Council for a Parliament of World Religions [CPWR], whose focus is upon cultivating harmonious, joint efforts with the religious and spiritual communities of our world in order to produce a peaceful, just, and

sustainable world.
I first heard of the CPWR three years ago when an acquaintance and I were enrolled with an online school of witchcraft called witchschool.com. Back then we learned that delegates from witchschool had been invited to attend a conference for the CPWR in Barcelona, Spain in 2004 . Don Frew of COG and Selena Fox of Circle were also in attendance.
On the CPWR website - [link] - I was able to acquire a list of principles, called a “Declaration Toward a Global Ethic”, that in my opinion would make an excellent methodology towards creating a work for interfaith communication. It goes as follows, though condensed;
I. No new global order without
a new global ethic.

The idea here is for people groups - religiously and ethnically make the choice to mutually adopt a set of convictions;
We are all responsible for a better global order.
It is utmost importance that we work together for the sake of humanity; rights, freedom, justice, peace and environmental preservation.
Our religious and ethnical differences must not contradict these convictions.
The principle expressed throughout can be affirmed by all whether they are religiously grounded or not.
“As religious and spiritual persons we base our lives on an Ultimate Reality, and draw spiritual power and hope there from, in trust, in


prayer and meditation, in word or in silence. We have a special responsibility for the welfare of all humanity and care for the planet Earth. We don’t consider ourselves better than other women and men, but we trust that the ancient wisdom our religions can point the way for the future.”

In summary, a new global ethic does not mean a global ideology, or one world religion. It is a fundamental agreement on binding values, irrevocable standards and personal attitudes. Without a new global ethic, sooner or later all will be faced with worldwide chaos and despair.
II. A fundamental demand:
Every human must be treated humanely.

Every person on this planet; man women or child are imperfect beings with limitations and defects. But despite these limitations - coupled with ethnicity and/or religion, we each have worth and should be treated as such. Our differences should not be elements that divide, but help to uniquely blend us together in finding ways of building up people in feeling they have worth.
Humankind is in dire need of a societal and environmental facelift, and the element that will cement it all together is spiritual renewal, which would provide a fundamental base, or a grounding per se. But the spiritual aspect will only succeed in this by eliminating all forms of religious arrogance, mistrust, prejudice, and hostilities. If

those in leadership, or lay-leadership in whichever spiritual path, fail to provide the solace and direction to those who rely on such, then all is doomed to fail. It is in working together as a unified spiritual body that a global ethic will ever come to fruition.
In short, taking a maxim from Christian teachings that has truth for all considered, including Pagan; “Do unto others what you would have them do unto.” Like produces like, if one is treated unfairly, either they will retreat within, or attack in like - this should not be, when we all have worth and should be treated accordingly.
III. Irrevocable Directives
1. Commitment to a culture of non-violence
And respect for life.

A) All people have a right to life, and the equal allowance to develop themselves to their fullest potential without hindrance, injury, or exclusion. Any form of ‘cleansing’, i.e. genocide, even on a spiritual level is not to be tolerated.
B) Unilateral disarmament is too narrow minded, only a complete disarmament of all those bearing arms is paramount. The human race will not survive if there is no global peace.
C) The teaching of the importance of settling differences with others , with a focus of the need of a culture of non-violence, ultimately must begin at home and in schools.

D) A human being is of infinite worth and should be treated as such. But like-wise, be it an animal or a plant, they also share this planet are just as worthy of protection, preservation and care. Each life on this big blue ball is dependant upon the other for survival, be they great or small.
E) In Spirit, to be truly human in our religious and ethical principles, means that individually or corporately, we are truly concerned for our fellow man and must be ready to help without prejudice or expectation, with complete tolerance and respect.

2. Commitment to a culture of solidarity
and a just economic order.

A focus is needed to construct a strong economical base that will allow for all to be free of; unemployment, exploitation, poor wages and fear of no hope for any kind of relaxed future, especially for those in developing countries.
A) With regards to another old maxim; “Thou shalt not steal” or in more up to date terms, “Deal honestly and fairly!” Nobody has the right to deprive another of their possessions, but on the flipside, one should be responsible with their possessions in light of the needs of society and the Earth.
B) Where extreme poverty is exists, and feelings of helplessness

and despair are prevalent. Where wealth and misuse of power are prevalent; ruthless management, envy, hatred and self-indulgence results, which leads to a vicious cycle of wanting more without thought of those in need. Without global peace there can be no global justice.
C) The teaching that the possession of property carries with it a responsibility towards the common good, and should be learned and practiced in the home, and in school. Thus a ‘just’ economic initiative would be created.
D) Wherever those ruling threaten to repress those ruled, wherever institutions threaten persons, and wherever the mighty oppresses what is considered right, we are obliged to resist wherever and whenever in a possible a non-violent manner.
E) Being truly human within the confines of religious and ethical traditions means;
We must use economic & political authority to better humanity and not ruthless dominance. We must develop a spirit of compassion towards those who are suffering, for the care of children, elderly, poor, the disabled, and for those who are refugees and also for the lonely.
“We must cultivate mutual respect and consideration, so as to reach a reasonable balance of interests, instead of thinking only of

unlimited power and unavoidable competitive struggles.”
We must develop a sense of moderation and modesty, instead of allowing an unquenchable thirst for money, prestige and consumption where one may lose their soul, freedom, composure and inner peace.

3. Commitment to a culture of tolerance
And a life of truthfulness.

Countless men and women in all regions and religions strive to live honestly and truthfully, despite those who thrive upon lies, ruthlessness deceit, swindling and hypocrisy.
Politicians and business people who use deceit, and lies to advance themselves. Scientists and researchers who use questionable practices which violates fundamental ethical values for sake of furthering science and their own careers.
Religious leaders of differing paths who dismiss other religions as having lesser value, who preach fanatical and intolerant messages rather than respect and understanding.
A) “You shall not lie”,……speak and act truthfully,…..no person from any institution - be it government or religion - has the right to speak lies to or of another human being, or peoples group.
B) This is particularly true of;

Those who work in mass media.
Those who are artists, writers, and scientists - people of whom we attribute artistic, and academic freedoms. They are not exempt from ethical standards.
Especially those in elected government offices of all types where we have granted them complete trust to keep ‘our’ best interests in mind within the confines of legislation, with hopes that we won’t be manipulated.
With special importance for religious leaders and lay-people. “When they stir up prejudice, hatred, and enmity towards those of different belief, or even incite or legitimize religious wars, they deserve the condemnation of humankind and the loss of their adherents. Let no one be deceived, there is no global justice without truthfulness and humaneness.
C) The teaching of the importance of speaking, acting, and thinking truthfully should begin in the home and in school. Especially in parts of the world where financially this is possible, and where finances don’t make this possible , allowances need to be in place to provide services that would encourage the teaching of said principles.
D) To be truly human in the midst of our individual religious and ethical traditions the following needs to be present;

No confusion between what is, and is not truth.
Cultivation of truthfulness in our relationships, rather than treating relationships as a means of network, with the danger of turning someone into a self-centered opportunist.
Constantly seeking truth in incorruptible sincerity instead of the propagation of ideological and partisan half-truths.
Courageously seek ways of promoting truth and trustworthiness.

4. Commitment to a culture of equal rights
and partnership between men and women.

The need for men and women of all regions and religions to live cooperatively and responsibly within the confines of love, sexuality, and family. Especially in the light of all types of exploitation of women, child abuse and forced prostitution. Unfortunately in many cases funds within some communities do not allow for proper care here.
A) As with another old maxim; “You shall not commit sexual immorality.”, or Respect and love one another. focus must be put on how finding ways of prevention of the sexual degradation of any person whether they be male, female or child to the point that they become dependant on this type dysfunctional behavior as a means of finding worth, acceptance, or approval.

B) Outright condemnation should be levied upon practices - and those who support them - as the most heinous forms of human degradation. This would include the preaching done by some religious leaders encouraging the domination of one sex over another [this would include those within Pagan and Christian paths]. “Let no one be deceived: There is no authentic humaneness without living in partnership.
C) The teaching of the respect for ones own sexuality, and of others sexuality should begin in the home and in school. This would include beliefs that sexuality is not “dirty”, destructive, or something to exploit. But rather, something that should be treated as a creative means in which love can be expressed, especially when partners accept the responsibility of caring for another’s happiness.
D) The three elements that should typify any relationship between women and men is; love, partnership, and trustworthiness. Sexuality should cement a loving relationship between loving partners
of trust. Even those religious traditions that use renunciation of sexual urges can benefit, only if to do so is solely voluntary thereby becoming a valid way of expressing ones identity, as long as this is not imposed upon others as mandatory practice.
E) Despite the cultural and religious varieties of our world, the

institution of marriage is - or should be - characterized by love, fealty and permanency. Mutual support and respect should be given to all family members, without anyone being treated more favorably than any other. Parents should not exploit children, nor children their parents.
F) To be truly human in the midst of our individual religious and ethical traditions the following needs to be met:
A need for mutual respect, partnership, and understanding instead of patriarchal & matriarchal domination and degradation, which only allows hatred, violence, and discord.
Mutual concern, tolerance, a readiness for reconciliation of relationships where there is a readiness to live cooperatively in most importantly in love, instead of any form of possessive, and oppressive sexual misuse.

IV. Transformation of Consciousness.
Our world will experience transformation for the better, unless we, it’s inhabitants - and especially those of religious leadership and lay-leadership - make a conscious effort in the choices we make and the methodologies we use to bring lasting positive change economically, environmentally, relationally and religiously. Such

changes have been seen in the two former areas, but improvements are needed in the relational, and religious [ethical].
For the religious community on a whole, we are challenged to keep a deepening sense of responsibility alive so that future generations can learn from, and retain these teachings. To be maintained, some things are suggested to be observed;
1. A unified consensus on issues of ethical dispute i.e.; the exploitation, degradation, and abuse of the biological and sexual by the media, the scientific community and the political.
2. In many areas of society throughout this world a new sense of ethical responsibility is on the rise. And as such should be encouraged to grow, and branch out globally.
3. Most importantly, it is advised that the various religious communities be encouraged to develop their own specific ethics on such issues of; life and death, suffering and forgiveness of guilt, and other issues significant to the particular faith community
The principles are concluded as such;
“Together we can move mountains! Without a willingness
to take risks and a readiness to sacrifice
there can be no fundamental change in our situation!
Therefore we commit ourselves to a common global ethic,
to better mutual understanding, as well as to
socially beneficial, peace-fostering and
Earth friendly ways of life”



Hindrances of Interfaith Communication
I have learned thus far, that interfaith communication is more than the seeking of acceptance, or approval of ones religion. For where there is a cooperative, respective effort through interfaith efforts acceptance is prevalent. But we don’t live in a perfect world even if efforts seem to be producing change. But aside from issues that hinder a Global Ethic, what other elements prevent effectual interfaith communication, let alone there being allowances for inroads towards any involvement from a community level (Pagan) level towards a Global level?
In light of this paper why the focus upon the Pagan community? Because from what I have observed and what little experiences I have had it would seem certain things need to be in place or to do otherwise would create a hindrance towards a successful interfaith work, even here in Edmonton. What are exactly are we looking at?
Amber Laine Fisher in her book “hilosophy of Wicca” points out that if we are to be open towards other philosophies/faiths as possible avenues of truth, then we need to take these different ideologies and view them holistically, incorporating a limited amount of our own beliefs so as not to set ourselves up as judges using our own biases. Open-mindedness may not be absolute, but if we view an individuals

faith as unique, we won’t be analyzing theirs from ours.
As well, if a Pagan believes that all deities are one deity, and in the Law of the Three-fold Return, and the Rede, then we will not judge someone else’s religion or faith, what have you, by our own standards or biases - [even if they are Christian] accomplished. If we do believe that all gods are one God, then it is possible to conceive the possibility that the Christian, Jewish, and Islamic God is ours as well.
Just as a Global Ethic would have us be accepting of other’s chosen faiths with a level openness to other’s teachings, we need to be more involved with the world around us as well. What could this consist of? For example, Laurie Cabot and Tom Cowan in their book ‘The Power of the Witch’ some in their circle in Salem Massachusetts are involved in ecological and environmental efforts including cleaning parks and woods, as well as assisting the local scouts collect newspapers, having a more service minded ethic. There would be a more of a need of open involvement towards betterment in our city on an environmental level.
But, more to this - as according to the previous Global Ethic, a focus upon giving more of a helping hand, and not just as individuals, but as well corporately as a group, to those in need. The difficulty here - as it appears - goes back to a comment of Angela Buchannan’s;

“…the very last thing the inter-faith forum is about is religion,…the interfaith forum is very public; it is no place for the Pagan, or the Witch who is still in the broom closet. Use your legal name. Also, be prepared to offer prayers of peace, thanksgiving or blessings at a moments notice in front of large groups of people.” And from what I have seen, some Pagans can’t do public, let alone use their legal names without fear of reprisal. Being involved as a group means opening ourselves to possible exposure. But those involved in interfaith work, do so having a greater reality in mind, and that’s of the world at large. And I wonder if the Pagan community - on a whole - could rightfully respect and/or support individual(s) who have chosen to be so candid without fear of attention being brought upon themselves?
Some are still afraid of the possibility of religious discrimination, but oddly enough, some still fear a repeat of the burning times. But we live in a country where such events could never justifiably take place, especially with Wicca - for example - is now a recognized religion according to the Canadian Charter of Rights, and entitled to the laws and protection there of.




Conclusion

I knew of the idea of interfaith communication when I first heard of the Council for a Parliament of World Religions, but hadn’t, because of issues in life, given it much thought until now. Through the research involved, and the creation of this paper, I have gained an idea of the importance of good interfaith communication. Though the individual may be involved, it isn’t about them, though their part is as valuable as a brick in a brick wall, it helps to keep things together with strength along with others involved.
Am I ready to be involved Globally, or even in The Edmonton region? I can’t entirely say yes. I see the importance of the need, but I guess, though it isn’t about me, with my still not being comfortable facing my family as yet with where I am religiously, I am content on taking baby steps towards being involved, I am not seeking recognition right now, but rather, an intention to keep moving forward in furthering interfaith communication in whatever manner it can be achieved.