Tag Archives: interreligious

April: A Month of Holy Days

BackCollageAs I was looking at the interfaith calendar to see what’s coming up in April, I saw an unusually long list. Of course, Christianity takes up a lot of space with Palm Sunday, Maundy Thursday, Good Friday, and Easter – all major holy days for most Christians.

300px-Lord_Rama-imageBut there are big days coming up for other religions as well. On April 5, Hindus will celebrate Rama Navami, the day when Lord Rama, the seventh incarnation of Lord Vishnu, was incarnated in human form.

April 10 is Mahavir Jayanti, the most important festival in the Jain religion, celebrating the birth of Saint Mahavir the founder of Jainism. It is a peaceful religion that cherishes simplicity. Their core values are such that they do not believe in killing even an insect.

shutterstock_268047593April 11-18 is Passover, commemorating the liberation of the Israelites from slavery. Jews will also observe Yom HaShoah beginning at sundown on April 23. Known also as Holocaust and Heroism Day, it is observed as a day of commemoration for the approximately six million Jews and five million others who perished in the Holocaust as a result of the actions carried out by Nazi Germany and its accessories, and for the Jewish resistance in that period.

slide_221583_887735_freeThe twelve day Festival of Ridván beginning on April 21 is considered the holiest for members of the Bahá’í Faith. During those dates in 1863, Bahá’u’lláh, the founder of the Bahá’í Faith, left Baghdad and entered gardens now known as the Garden of Ridván, which means paradise in Arabic.

the_night_journey_kecil-03-03_1xFor Muslims, April 24 is Lailat al Miraj (Night Journey),the day that commemorates the Prophet Muhammad’s nighttime journey from Mecca to the ‘Farthest Mosque’ in Jerusalem where he ascended to heaven, was purified, and given the instruction for Muslims to pray five times daily.

All of these are significant holy days. It would be a wonderful time to reach out to neighbors of any of these traditions and acknowledge their sacred time. If you’re in a congregation with a synagogue, mosque, or temple nearby, it could be the perfect opportunity to plan a get-together to learn about one another’s holy day beliefs, customs, foods, etc. We could share our favorite Easter recipes!

Actually, it would be great to expand to May 1 and include the Celtic/Pagan festival of Beltane, which celebrates the coming of summer and the fertility of the coming year.

Wow! Interfaith opportunities abound! And then – the intrafaith conversations!

 

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Moving toward Pluralism Sunday 2.0

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Since I’ve taken over as coordinator for Pluralism Sunday, I’ve noticed an interesting phenomenon.

Former coordinator Jim Burklo sent me his files with participating congregations, names of clergy, and email addresses going back to the beginning in 2007. I figured the first thing to do was update the list. So out went an email to 1) introduce myself and 2) ask if they wanted to remain on the distribution list. As you’d expect, a flood of mailer-daemons immediately filled my in-box. There were also a few messages from former participants who were now retired from ministry and didn’t want to continue.

But the surprise was in the messages from former participating clergy who asked to be removed because their congregations emphasize pluralism on a regular basis anyway. I brought this to our worship planning team and found that they agreed. They wondered why we would have one Sunday a year to celebrate religious diversity when we did that all year round.

Well now, I thought, this is an interesting development. I’ve just taken over as coordinator of Pluralism Sunday and my own congregation wants to opt out. Even though for the past four years, we’ve had not just Pluralism Sunday but Pluralism Summer – 12 weeks of guests from a wide variety of traditions (I guess if you put it all together, we’ve actually had 48 Pluralism Sundays in those 4 years alone!).

And we’re not really opting out. Our liturgy has continued to transform into a more interspiritual – although still rooted in Christianity – format. For this year, we’ve decided to have something during the year around the holy days of other religions, inviting some of our interfaith friends back to share their traditions.

Then it occurred to me that something is happening here. It’s clear that some clergy and congregations still need to be encouraged to dip their toes into interfaith waters, especially in the context of Sunday worship. But it’s also becoming clear that many have moved beyond the toe-dipping stage and are swimming in the deep water. And I think these clergy and congregations have something to contribute: resources, experiences, collective wisdom, etc.

So I’m wondering if we need to be thinking about Pluralism Sunday 2.0. I know that I’d appreciate discussion on being a Christian church seeking to embrace pluralism. Issues around liturgy, biblical interpretation, hymnody come to mind. Also addressing questions and concerns in the congregation thoughtfully and pastorally.

So the next stage is to revise the website. And not only update information about this year’s Pluralism Sunday, but add a 2.0 page as well. I hope those congregations who’ve opted out will opt back in and participate. I hope that others will join in, too.

As always, I appreciate your thoughts and ideas.

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The Intrafaith Landscape: A New Reformation

semper-reformanda1About every five hundred years the Church feels compelled to hold a giant rummage sale. –
                                                            Bishop Mark Dyer

Change is happening within American Christianity. New ways of being church are springing up all around. Unlike the “worship wars” of previous decades, which pitted traditional and contemporary proponents against one another, the movement today is not so easy to classify. Terms such as “emergent,” “post-denominational,” “post-modern” and “progressive” attempt to describe the Christian scene and the movements going on within it. Each of these categorizations contains within itself a wide variety of interpretations of what it really means.

All of these are taking part in a “giant rummage sale,” as Bishop Dyer so brilliantly describes it. However, it’s clear that we’re not all in agreement about what we should keep and what we should give away. Perhaps it would be more accurate to say that we’re in the process of getting ready for the sale. If you’ve ever held a yard, garage or rummage sale, you know the work that goes into putting it together. The first thing you have to do is look over all of your stuff with a critical eye. As you look at each cherished possession, you ask: Do I want to keep this? Is it still useful? Does it still fit? Does it still work? If the answer is ‘yes,’ the decision is easy; it’s a keeper. And if ‘no,’ to the sale it goes.

It gets a bit more complicated when you have an item that is tarnished, worn or outdated but you think there just might be some life left in it. You have to ask yourself if maybe, if it were cleaned up, restored or reworked, it could still be of value to you. A dusty old heirloom might just turn out to be a new treasure.

So it is in present-day Christianity. We’re looking with critical eyes at social issues, liturgical forms, biblical interpretations, theological teachings and the use of language. However not all churches necessarily deal with all of these, nor would they all agree. For example, a few years ago I attended, along with some members of my current congregation, a conference on the emerging church. First United considers itself to be a progressive congregation, committed to the use of inclusive language for humanity and expansive language for God. At First United’s rummage sale, we had examined patriarchal language and decided that it had to go. So we were quite surprised by the lack of inclusive language used at the conference. We realized that we are all making different value judgment about our treasures. This is the reformation that is happening all around us. Old ideas are being reexamined, transformed or rejected; new ones are emerging.

Why is all this change happening now? Taking her cue from Bishop Dyer, the late Phyllis Tickle posited that we are in this current “giant rummage sale” simply because it’s time for one. In The Great Emergence: How Christianity Is Changing and Why, she outlined the upheaval that has occurred every five hundred years since the time of Jesus.

The Protestant Reformation began in the 16th century. The 11th century saw the Great Schism, which split the Eastern and Western Churches. In the 6th century, the Roman Empire collapsed and Europe entered the Dark Ages. All of these upheavals included  both societal shifts and theological issues, just like we are experiencing now in the 21st century.

What I find most helpful about Tickle’s theory is that what we’re going through is normal. That means we can go about being creative and hopeful, rather than hidebound and anxious. This is good news because the church has been anxiety-driven for quite a while. Our outreach efforts have been fueled by the decline in membership in Christian congregations. Pundits have been writing ad nauseam about the reasons for this. The latest trend is expounding on the characteristics of the Millennial generation and how the church can reach out and reel them in. Some of these same “experts” also tell us how to appeal to those who are “spiritually independent” (a more positive way of saying “spiritual but not religious” or “none”) all around us.

Don’t misunderstand me: I’m all in favor of doing outreach to those searching for a way to explore their spirituality and to those with no church home. However, as a veteran of the church growth movement of the 1990s, I know the pitfalls of easy characterizations and easy solutions. The experts told us then that we had to adapt to the needs of Gen X and  if we’d just follow their instructions to the letter, our churches would grow. We actually bought a program like this in my former congregation.

We received a big binder of step-by-step instructions – and a church growth consultant! We envisioned our little congregation in a Northeast rustbelt city grow1381770_10201458045106340_670873635_ning by 200-400%. Looking back, the idea was ludicrous. We were a mainline church in a city itself in decline. But even more ludicrous was the advice of our “expert” consultant. He took one look at our building, sitting on the corner in the middle of two lovely lawns with large shade trees, and declared that we needed to rip out the trees and the laws and put in parking lots. Rule #1 of church growth: you have to have a parking lot. Needless to say, we did not tear up the lawns. They provided play space for our preschool and summer program. They were places of hospitality for neighborhood gatherings, such as the annual National Night Out. The trees provided shade and beauty, as well as nesting places for birds. We were a green space in a city neighborhood. Should we really have “paved Paradise and put up a parking lot.?”

I’m happy to report that the congregation is still there, some twenty years after our venture into church growth. The congregation is still small, but they’ve partnered with a congregation in the suburbs and are doing vibrant, creative ministry together. When I returned for their 90th anniversary celebration last year, one of the things I enjoyed most was the cookout held out on the back lawn under that big beautiful tree. Despite my obvious feelings about the experience, I learned an important lesson: there are no one-size-fits-all answers to the questions of doing ministry in different settings.

Issues may change. Culture may change. The task of the church is to live out “ecclesia semper reformanda est” (“the church is always to be reformed”). In reaching out to Millenials, spiritual independents, the “church alumni society*,” we must take up the challenge in our own time. The inclusion of interfaith and intrafaith is an essential part of living out this challenge.

Imagine my delight in arriving at the Graduate Theological Union in Berkeley to work on my doctorate in this area and discovering a course called “Martin Luther and Buddhism”! In the class I became immersed in a fascinating convergence of Lutheran and Buddhist teaching. I was mainly interested in learning about a tradition other than mine. After all, I knew about Lutheranism. But to my surprise, the primary benefit of the course for me was an invigorating renewal of Luther’s theology of the cross. Through study of the Buddhist concept of dukka (suffering), I was able to reimagine the central symbol of Christianity that I had not been sure I could espouse any longer. My rummage sale item could still be a keeper.

• What is an aspect of the Church that you would like to give away?

• What do you definitely want to keep?

• What are some components that you think might be redeemable with some work?

 

*Phrase coined by Bishop John Shelby Spong to describe those who have left the church

 

(excerpted from The INTRAfaith Conversation: How Do Christians Talk Among Ourselves About INTERfaith Matters?_

 

 

New Review of “The INTRAfaith Conversation”

she likes it“As a Christian who has been engaged in the interfaith movement for over 25 years, I found myself intrigued by The INTRAfaith Conversation: How Do Christians Talk Among Ourselves About INTERfaith Matters? (2016). Susan Strouse’s book explores the importance of intrafaith conversations as a path to deeper and more meaningful interfaith conversations. Strouse writes from her personal experience as a Lutheran pastor introducing interfaith to her own congregation, sharing the stories she has collected along the way, supplemented with a depth and breadth of remarkable research.”

Read the rest of the review in the October edition of The Interfaith Observer here.

Kay Lindahl, founder of The Listening Center, is a skilled presenter and workshop leader1472002254936 who teaches that listening is a sacred art and a spiritual practice. She is the author of the award winning book, The Sacred Art of Listening. Kay is also a dedicated spokesperson for the interfaith movement and is on the Board of Directors for Women of Spirit and Faith, an Ambassador for the Parliament of the World’s Religions, a past trustee of the Global Council for the United Religions Initiative, and is Past Chair of the North American Interfaith Network. Lindahl has presented her work in diverse settings – local, regional, national and international. Locally she has created programs, board retreats, training for spiritual directors, in-service training for non-profit organizations and lectures on college campuses. She is the founding president of the The Interfaith Observer (TIO) Board of Directors.

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Help Me Create a Christian Float for an INTRAfaith Parade

macy_s_thanksgiving_marching_band_-_vertOur diverse religious environment can be disconcerting for many people. Author Kenneth J. Gergen once described the disorienting effects of pluralism as that of a “relentless parade.”

But another author, Theodore Brelsford turns the negative-sounding observation into an opportunity for imagination and creativity:

It occurs to me that one way to respond to a parade which seems relentless is to build a float and join in.

So OK, let’s do it! Let’s say we’re building our float. In the festive context of the celebration of diversity, what should our Christian float look like? What symbolic images might we in63c6ac4ee1a4cedb05b14099ed8a44fcclude, and what is it that those symbols symbolize?”

I tried this out at my workshop at the Parliament of the World’s Religions last October. After an hour of telling stories and surfacing issues and questions, we began putting symbols for our float up on newsprint. It was a lively, fun exercise. Not everyone agreed on each symbol – not even a cross. Someone wondered if we might have to have more than one float. Unfortunately, time ran out. These conversations do take time. But I discovered that Brelsford’s metaphorical float idea is a good one.

rmt16773So what’s your symbol? Let me know what image conveys to you the heart of the Christian message. Maybe it’s a traditional church-y one. Or maybe it’s something no one would ever expect to see in a  stained glass window.

Attach a picture if you have one – and a little explanation of why this symbol is meaningful to you. If I get enough, maybe I can create an intrafaith parade right here on this blog!

To get us started, here’s one of my favorites. One of the gospel of John’s “I am” sayings, has Jesus s2492729_origaying “I am the vine; you are the branches.” Of course, in these “I am” passages, John wants to connect Jesus to the great “I AM” of Exodus.

I don’t want to get into christological matters right now (happy to at other times, though!); I don’t have to believe in the formulations of the Nicene Creed  in order to appreciate the metaphor. What I see in the vine imagery is that we are all connected to the Source of Life – and we are all interconnected with one another.  So a vine goes onto the float.

Now – what say you?

 

 

 

 

 

Gergen, Kenneth J., The Saturated Self: Dilemmas of Identity in Contemporary Life (NY: Basic Books, 1991), quoted in Theodore Brelsford, “Christological Tensions in a Pluralistic Environment: Managing the Challenges of Fostering and Sustaining Both Identity and Openness,” Religious Education, (Spring 1995): 176.

Brelsford, Theodor, “Christological Tensions in a Pluralistic Environment: Managing the Challenges of Fostering and Sustaining Both Identity and Openness.” Religious Education, 90, no2 (Spring 1995): 174-189, 188.

 

 

 

 

 

  

 

 

 

 

 

The Reviews Are in!

she likes it

I am happy to report that, so far, The INTRAfaith Conversation has a 5-star rating on Amazon. Below are the five reviews (in reverse chronological order) that have been submitted. And yes, I would love more! If you’ve read the book, please let me know what you think. After all, it’s supposed to be a conversation.


5.0 out of 5 stars
 
Giving Peace a Chance
By June on September 16, 2016

This is an important book for our times. It will be essential reading for all people of faith and those in our country who experience spirituality outside the faiths. Strouse explores what it means for Christians to dialogue together with the beliefs of other world religions, with other denominations and within one’s church. This book ushers us step by step into a process towards unity of love and respect that enables us to discover how to live the love in which we believe as well as to evolve from a rote worshipper to a discerning believer. She shows how Christians can accept and respect beliefs of others, find common ground and evolve in our own faith expression to prevent exclusionary or irrelevant evangelism.  It reads fluidly, is serious yet entertaining, logical in light of the history presented, compassionate, educational and inspiring. Strouse has addressed something so timely, necessary (in light of world terrorism), and helpful in understanding what is happening in our declining mainline churches. For the future of the Gospel and the survival of the world, this should be read in our churches for breathing life into our faith, in homes for raising generations of tolerant and inclusive people, and in seminaries as required reading to prepare pastors for encounters / interactions of cultures they will face in their neighborhoods as well as to assist them in utilizing the processes presented.  Whereas missionary work historically meant traveling to convert indigenous peoples, in America today we live amongst a multitude of spiritual / religious faiths which is now our fertile field for outreach, not necessarily for conversion but for establishing and nurturing peace. If this is a time in our world for the church to evolve, let us start with ourselves, those in our faith and others of all faiths to develop and share understandings. The world awaits a revolution of joy and open hearts.

From The Rev. Barbara Peronteau, M.Div.
Interfaith Chaplain Resident   August 28, 2016

5.0 out of 5 starsas Christians can better understand our own faith
This book was written so that in this pluralistic world in which we now live, we, as Christians can better understand our own faith, and the issues involved with interfaith dialogue, so that we might be more comfortable being in conversation with our neighbors who are not Christian. While this book was written to the larger interfaith dialogue within the broader culture, I find the insights in this book to be very applicable in the clinical pastoral care setting in which I minister. I hope the saying is true that we are judged by the company we keep so by keeping company with this book I might be somewhat smarter than before I read this book. I thoroughly enjoyed reading “The INTRAfaith Conversation”. Susan’s writing style is engaging, easy, and conversational, yet theologically intelligent.

5.0 out of 5 starsFive Stars bRussell H. Miller  June 22, 2016
Expertly laid out providing a roadmap for a much needed dialogue.

5.0 out of 5 starsCrisp and cogent treatment . . . bRichard G. Eddy  June 29, 2016
This crisp and cogent book by the Rev. Dr. Strouse is published at a time when both interfaith and intrafaith dialogue are critical to the vitality of spiritual life in our nation. As a parish pastor in a small, struggling congregation I have become increasingly aware of the insularity and isolation of many of our parishioners. This seems less the result of inadequate parish education as it is the byproduct of too many people getting their information from biased TV networks, so-called social media or word-of-mouth. We parish pastors need to examine our internal (intra-congregational) conversations about diverse faith traditions and how they bear on congregational mission. I was particularly impressed by the author’s use of footnotes and her extensive bibliography. The book is a “walking-talking workshop” in print with its detailed reflection/discussion questions and suggestions for further reading. Thank you, Pastor Strouse, for such a comprehensive presentation of how to approach constructively this timely and important conversation.

Inevitably, profound questions arise out of respectful encounters with people of religions other than our own. Many who have been involved in cooperative engagements with people of other faith traditions discover that it is often easier to talk with people of a different religion than it is with the person sitting next to you in your own congregation. For others, the struggle is within, as in the case of Elsie L., a parishioner in Buffalo. After a church session in which a Hindu woman active in interfaith activities had spoken to the group, Elsie spoke to Pastor Strouse. “If I accept the Hindu path as equal to Christianity,” she said, “I’m worried that I’m betraying Jesus.”

Years of wrestling with that question and similar ones resulted in Strouse’s new book, The INTRAfaith Conversation: How Do Christians Talk Among Ourselves about INTERfaith Matters? In it, Dr. Strouse addresses the challenges that the increasingly interfaith realities of today present to Christians, and invites reflection on how Christian theology and identity might be shaped and even strengthened by cooperative interfaith relationships.

Blending personal stories, thoughtful reflection on the changing face of America and pastoral concern, The INTRAfaith Conversation invites readers to understand and appreciate just what doing Christian theology means in today’s multi-religious world. The book’s sections reflect the breadth of Strouse’s focus: dealing with the new religious context; what it means to think theologically as a comunity; tolerance, exclusivism, inclusivism, and pluralism; personal experience; and pastoral and leadership issues for congregations entering the interfaith world.

The book is designed to be used with a discussion group; each section is followed by a series of questions for reflection and discussion along with suggestions for further reading.
I personally have been involved in interfaith work in the Bay Area for over 35 years and have never seen a book quite like The INTRAfaith Conversation. It addresses a very real issue with depth, humor, and pastoral sensitivity. I highly recommend it not only to pastors and other leaders in Christian churches, but to lay people who may be asking some of the same questions. Further, although it is specifically aimed at a Christian audience, it offers a model for how similar questions might be raised and wrestled with in non-Christian contexts as well.

“Talking with Strangers in Sacred Space”

There’s a really important article in this month’s issue of The Interfaith Observer. Lynda Trono, program convenor on the board of directors for the North American Interfaith Network (NAIN), has written a reflection on the first day of this summer’s NAIN Connect in Guadalajara. She begins by expressing the same feelings I had when listening to the opening keynote by Raul Vera López, bishop of the Diocese of Saltillo. And she ends up with an admission of arriving at the first ever NAIN Connect in Mexico with cultural blinders firmly in place.

I resonated completely with her frustration at having to listen to a very long Christian sermon at the start of an interfaith gathering. I also shared her chagrin at coming to learn that the bishop, a staunch defender of human rights, is beloved in Mexico – in fact is called the Oscar Romero of Mexico.

There’s a lesson here for us to learn. As open and accepting we profess to be, we still come into interfaith gatherings with cultural biases and expectations. In Guadalajara I was already aware of (and embarrassed by) my “ugly American” lack of ability to speak Spanish. Now I learn how much deeper my sense of privilege runs. And even as I wonder what might have helped us to bridge the cultural divide earlier than we did, I know that it’s up to me to learn about the culture I’m visiting.

I’m very grateful for Lynda Trono’s honest and reflective article.

 

 

Pluralism Summer Week Nine: Elaine Donlin Sensei, Buddhist Church of SF

elaineI’m happy to announce a return visit from Elaine Donlin of the Buddhist Church of San Francisco, which is the oldest Jodo Shinshu (Pure Land) Buddhist Church in America. Elaine is an ordained priest and a Minister’s Assistant and has been teaching the Essentials of Buddhism since 2008. She serves as Buddhist Community Clergy for several SF Hospitals, as well as, partners with the SF Zen Center to provide Meditation and Buddhism in the SF County Jails. She is also a founding member of the BCSF LGBTQQ group.

Elaine has become a good friend of First United. She and Rev. Ron Kobata were in attendance at our big anniversary celebration back in April. Elaine has also shared with me some resources she’s been using in intrafaith conversations in the Buddhist community.

I’m looking forward to hearing about how her practice informs her politics and her work in the world.
Pluralism Summer is an initiative of First United Lutheran Church, a progressive church, rooted in the Reformation tradition, which says that the church, our worship, and our music must always be re-forming. We believe that it’s more important to ask the questions than to know all the answers.

We believe that, as theologian Hans Kung wrote:
“There will be no peace among the nations until there is peace among the religions.  There will be no peace among the religions until there is dialogue among the religions.”

We believe our wisdom will only be enhanced by continued conversation with all of our neighbors. Together we work for peace, justice, and the good of all people and all creation.

A few words about First United:
Our 5:00 service is decidedly interspiritual. This means that, while we are rooted in the Christian tradition, we beleive that  spirituality is at the heart of all the world religions. This shared spiritual heritage enables us to go beyond the differences in our theological beliefs and traditions. In other words: all are welcome!

 

Pluralism Summer Week 8: Society of Friends (Quaker)

laura headshotNext up in our summer of “religion and politics” is Laura Magnani from the Quaker tradition. Laura is director of the American Friends Service Committee’s Bay Area Healing Justice Program in California and has worked on criminal justice issues for over 35 years. She wrote “America’s First Penitentiary: A 200 Year Old Failure in 1990” and co-authored the AFSC publication, “Beyond Prisons: A New Interfaith Paradigm for Our Failed Prison System” in 2006. She is also a  nationally known expert on solitary confinement. We are honored to have her as a speaker in our summer series.

A few words about First United:effc5190d0f805a4130997d6703a5eef

Our 5:00 service is decidedly interspiritual. This means that, while we are rooted in the
Christian tradition, we beleive that  spirituality is at the heart of all the world religions. This shared spiritual heritage enables us to go beyond the differences in our theological beliefs and traditions. In other words: all are welcome!

Pluralism Summer is an initiative of First United Lutheran Church, a progressive church, rooted in the Reformation tradition, which says that the church, our worship, and our music must always be re-forming. We believe that it’s more important to ask the questions than to know all the answers.

We believe that, as theologian Hans Kung wrote:
“There will be no peace among the nations until there is peace among the religions.  There will be no peace among the religions until there is dialogue among the religions.”

We believe our wisdom will only be enhanced by continued conversation with all of our neighbors. Together we work for peace, justice, and the good of all people and all creation.

Pluralism Summer Week 7: Archbishop Franzo King

st_john_coltrane_fmivnlThe Church of St. John Coltrane was in the news a while back because of the loss of their worship space on Fillmore Street. No one was sure where they would go or if this unique expression of spirituality and worship would be lost. Thankfully, in April, they took up residence along with us at St. Cyprian’s Episcopal Church. They join, not only 10155866_10153102768389325_6707118149508077725_nFirst United and St. Cyprian’s, but also Sophia in Trinity (the Roman Catholic Womanpriest congregation) and Middle Circle (First United’s outreach to the spiritually independent).

The corner of Turk & Lyon has become quite the  eclectic center!125

This Sunday, we are delighted to have as our guest speaker Archbishop Franzo W. King, co-founder of The Church of St. John Coltrane and presently Archbishop of the African Orthodox Church-Jurisdiction West. He is also a founding Member of the San Francisco Interfaith Council.

This will undoubtedly be a highlight in our summer series!
And, as always, regardless of what you believe or don’t believe, all are welcome.

 

Pluralism Summer is an initiative of First United Lutheran Church, a progressive church, rooted in the Reformation tradition, which says that the church, our worship, and our music must always be re-forming. We believe that it’s more important to ask the questions than to know all the answers.

We believe that, as theologian Hans Kung wrote:
“There will be no peace among the nations until there is peace among the religions.  There will be no peace among the religions until there is dialogue among the religions.”

We believe our wisdom will only be enhanced by continued conversation with all of our neighbors. Together we work for peace, justice, and the good of all people and all creation.