THE ICCJ ANNUAL CONFERENCE

THE CONTRIBUTION OF JEWISH-CHRISTIAN-MUSLIM DIALOGUE TO PEACE BUILDING IN THE MIDDLE EAST

Jerusalem, 22 - 25 June 2008

As some 180 participants. Jews, Christians and Muslims from 30 countries world-wide including Palestine gathered in the Yehuda conference centre on the western outskirts of Jerusalem for the ICCJ’s annual conference, hosted by its Israel member, the Interreligious Coordinating Council in Israel (ICCI) and wide-ranging programme the words of the song Y’rushalayim Shel Zahav = Jerusalem of gold – with its lines

“as trees of stone slumber, so the city that dwells alone, whose heart is a wall. Is held captive by its dream”

sprang to mind.

At that venue, not only by looking out across at hills and villages that not so long ago saw violence, fighting and casualties, we realised how close we were to a reality that over past decades has touched all of us, no matter how far from that centre we lived, dialogued and hoped for a peaceful solution.

The main conference topic -with its emphasis on contribution to peace building - rather than to the more political concept of peacemaking - was addressed on Sunday while two major themes were addressed on Monday Theme I Reflections on the Alexandria Process and Jewish-Christian Relations; on Tuesday Theme II My Community and the Land.

There were 36 workshops

Under the expert guidance of our hosts a mixture of inter-active study outings and field visits to places and institutions of cooperation and education, relating to both Themes took place on Monday afternoon and throughout Wednesday.

Workshop topics:

1. KEDEM – a religious voice for reconciliation
2. Kufr Bir’im and Kfar Etzion – two villages telling the stories of their destruction in 1948
3. Youth and Young Adult Encounter Programmes
4. Foundations for peace at an early age – school based experiment with Israeli Jewish, Christian and Muslim adolescents
5. Building trust as a basis for multi-faith dialogue
6. Arab Christians as double minority and potential bridge
7. Humanistic lessons from the holocaust – departure point for Jewish-Arab dialogue
8. Integrated realist/idealist approach to peace-building
9. Teaching an introduction to Judaism in Palestinian context
10. The way of Abraham – mystical teaching for reconciliation
11. Dilemmas and best practices in youth/young adult dialogue
12. Teaching Islam to Jews and Judaism to Muslims in Israel
13. The Israeli/Palestinian conflict– obstacle and opportunity in Jewish-Christian dialogue
14. When things go wrong – Regensburg, the Good Friday prayer and Christians living in Israel
15. Dirasat programme – stdy of religious texts to foster political change and social transformation
16. How the media cover the religious dimensions of the conflict
17. Raising Women’s Voices
18. Towards a critical and constructive Christian theology of the Promised Land
19. Applying prophetic values of social justice in a conflict situation
20. Christians in the Holy Land a demographic and sociological portrait
21. The Latin Patriarch’s experience of engagement with the Jewish community
22. Bible study – dispute for the sake of heaven
23. Christians studying Jewish texts through the lens of Jewish tradition
24. I am a Christian and a woman – grappling with multiple identities
25. Tools 4 trialogue – religious text study as springboard for dialogue
26. Education for co-existence through film
27. Contemporary Jewish-Muslim relations – lessons from Christian-Jewish relations
28. Feminism – Women and Jewish-Christian relations
29. Dividing and unifying ideas in Christian and Jewish theology – different ways of reading the Bible
30. The Focolare movement of spiritual and social renewal
31. Working towards religious tolerance in the UK
32. Reconsidering the Parting of the Ways – recent scholarship findings
33. Film: from persecution to partnership/from confrontation to cooperation
34. Beyond tolerance and interfaith understanding –Talmudic perspectives on pluralism
35. The relationship between interfaith and intra-faith dialogue

Visits to institutes engaged in religious-based reconciliation work and study outings:

The Tantur Ecumenical Institute
The Jerusalem International YMCA
The Swedish Theological Institute
Ecce Homo Convent Notre Dame de Sion
The ICCI offices
The Christian and Armenian Quarters
Bethlehem and the Ezion Bloc
Yad Va’shem: the Shoah and Jewish-Christian relations
Two Jerusalems: security, justice and hope – separate lives of two people; Rabbis for Human Rights
Jewish-Muslim relations in the Wadi ‘Ara – Al Qasemi Colllge and ‘Hand in Hand’ bi-lingual school for Jewish-Arab education
Neve Shalom / Wahat a-Salam and Abu Gosh
Neve Shalom/ Wahat a-Salam and Ramle
Between Judaism and Christianity – Sites in the Old City

This present conference overview can only give a taste of the sites visited and the issues dealt with in depth and with a commendable mixture of scholarly insights and questions touching the realities of those many little known encounter and reconciliation activities in the country. It is not all violence and strife as highlighted by the world’s press and media – there is much courageous personal commitment, much acknowledgement of the pain, the history and the different narratives but also hope for a peaceful future that requires nurturing, bridging and mutual understanding.

The Conference opening

was introduced by ICCJ President Fr Prof Dr John T Pawlikowski confirming the relevance of this year’s conference to the wider situation in the Middle East and to the need to understand that without dialogue among the three Abrahamic religions so manifestly influencing daily life the prospects of any peace were bound to recede even further.

Rabbi David Rosen then spoke in what he termed “a moment of brutal truth” of his long personal engagement in dialogue which made it clear that 90% of the population hardly took any notice of these encounters. Equally, mainstream religious institutions showed little interest in dialogue. It was marginal to the secular society reflecting also the reality and perceptions of political leaders. It was of utmost importance to get across to the public at large the fact that understanding the tradition and the narratives of the other can be enriching to one’s own religion. There were dramatic developments in Israel over the past 6-7 years, since during his historic visit Pope John Paul II had asked to meet with the country’s Chief Rabbis. This has resulted in regular exchanges between the Chief Rabbis and the Vatican, likewise between the Chief Rabbis and Anglicans, as well as meetings with Muslim and Hindu representatives. This brought about a fascinating yet still marginal dynamic in the impact of religious leadership on political leadership. Referring to the Alexandria Declaration he spoke of the inexorable connection between religion and human reality. The lessons drawn from the Alexandria encounter included the need for facilitators such as the establishment of the Council of Religious Institutions of the Holy Land. While religion alone cannot bring about solutions, it will be at our peril if we fail to engage religions. Religion in this region must be part of the solution. Religious leaders have to be encouraged to continue engaging in diplomatic manoeuvres, unofficial, informal interaction between members of adversary groups or nations that aim to develop and agree on strategies, influence public opinion and help to create human and material resources towards conflict resolution, a concept that is gaining currency.

The Latin Patriarch Michel Sabah emphasised that while basically religion’s message is always one of peace and war and it is up to religious leaders to reconcile rather than incite. There was need to create a common vision of the human being created in the image of God. As a believer his vision for the region was one that put human dignity first. A religious leader needed to guide not to succumb to popular myths and prejudices. The main task of religious leadership in the Holy Land was to seek mutual respect, understanding of the other’s tradition and narrative. The present conflict was more than a struggle for land, it was a struggle for mutual recognition and trust, a struggle to make the other understand one’s narrative be it that of Jewish suffering, exile and persecution or the Palestinian one of nakba – the catastrophe of the Palestinian exile.

The Kadi of Jerusalem, Muhammed Zibdi spoke of his tradition which basically taught the importance of living in peace and understanding with the other people of The Book and the teaching of their prophets who all are seen as transmitters of true revelation. A conference like the present one was therefore of utmost importance because it allowed the parties to the present conflict to speak with and try to understand each other in an effort to live in peace in the land holy to all of us.

The Monday plenary session was addressed by Rabbi Michael Melchior, chair of the Knesset Education Committee who had just hat morning attended a meeting with Dr. Mahmud Abbas (Abu Masen). In fact, some meetings between representatives of main stream religions in the Middle East of which little is ever reported in the international press bordered on the surrealistic, such as Rabbi Jacob Ariel head of the right wing settlers (Gush Emunim) discussing the situation with Sheikh Faludja, born in a refugee camp in Gaza and co-founder of Hamas who had created a centre In Gaza for Imams and scholars working for religious dialogue and also involved in the peace process. Most people in the region defined themselves by their religious affiliation and he conflict basically had its root in religion. “We do not know each other” he said. “How do we get things across to the 40,000 pupils in the Jerusalem area?” There cannot be political peace without Israelis knowing that Islam is here, nor without Islam knowing that Jews are here in a small Jewish state with full rights for the other in respect and with dignity. Alexandria held the promise that despite all political problems created also by forces within the Arab as well as within the Jewish world, a sense of holiness of the land for all will in the end prevail. Politicians simply cannot ignore religion without which no peace building let alone agreement can be achieved. While there were many reasons why Oslo could not fulfil the hopes pinned upon it, a fundamental reasons was the total absence of religious voices.

In a following brief question and answer session one of the major concerns raised was the lack or inadequacy of Israel’s publicity abroad.

Tuesday’s Plenary lectures under the heading My Community and the Land were presented by Ms Hanan Abu Dalu, a teacher and interreligious peace activist and Dr Deborah(Debbie) Weissman, co-chair of the ICCI.

Hanan Abu Dalu stated that her participation in the conference was simply that of a human being. As a true Muslim she knew that she was no better than other humans who are all equal in rights and duties. Albeit that a good worshipper is an even better one. As a Palestinian woman she believed that it was up to her to create holiness in its fullest sense. Not to give in to weakness which creates the monster that will oppose change. Her situation in various respects involved indignities, but these could be overcome through good teaching and open discussion. Land belongs to a true believer, yet human life was dearer and more important than land.

Debbie Weissman setting the theological scene spoke of the Jewish connection of the Land we call Israel as an ancient ongoing and profound link between a people and its homeland, spiritual centre and land of destiny. Referring to the Protestant theologian Walter Brueggemann’s book subtitled “Place as Gift, Promise and Challenge in Biblical Faith” she agreed that the central theme of Biblical faith was the human pursuit of space may be a flight from history, a yearning to enter history as an identifiable people in an identifiable pilgrimage. Out of the 39 books of the Tanakh 36 have the drama of the relationship between the people and the land as one of their central themes. Yet the centrality of the Land goes beyond the Bible, Mishna, Midrash or Talmud. It underlies Jewish law, liturgy and philosophy throughout the ages. Jewish view of redemption involves return to the Land. In wishing for a secure future one could not ignore history. From that she concluded that mutual recognition of each other’s narratives of exile would be an important step towards solving the conflict even though the suggestion poses two basic difficulties: For the Palestinian side the difficulty to accept that the Jewish people had been exiled from the Land of Israel. The Palestinian narrative officially denies any historical pre-19^th and 20^th century ties between the Jewish people and the land. For the Jewish side recognition of the Palestinian narrative of nakba would entail at least partial responsibility for the Palestinian refugee problem. She believed that our religious heritage can provide us with a way of solving the conflict. The Book of Leviticus (25:23) has God saying to the children of Israel “And the land shall not be sold in perpetuity, for the land is Mine for you are strangers ad residents with me”. Suppose, she added we began to view both ourselves and the Palestinians as both strangers and residents in the same land. The Land that belongs in perpetuity to God. Both the Jewish and Palestinian sides share a common experience of Exile. A basis that might develop a sense of empathy for one another. It was essential to listen and acknowledge each other’s narratives of our attachment to the Land. Collective memory in the region was a double-edged sword. It was only through recognition of memory and the role it plays that we could move forward. In pride in our narratives but without prejudice.

A few workshop summaries

Towards a Critical, Constructive Christian Theology of the Promised Land (Prof.Peter Petit and Yohanna Katanacho)
Peter Pettit drew on four principles that have grown out of Jewish-Christian encounter of the past 60 years as foundations for developing a theology of the promised land: (1) a critical reading of the Bible and tradition is essential; (2) God’s covenant with the Jewish people has not been superseded or withdrawn; (3) the realities of history, politics, conflict and culture must be engaged fully and cannot be supplanted by theologised ideals; (4) Christians must speak for themselves, so a theology of the promised land will be Christian in character and method, hence neither Jewish nor a blend of the two. The presenter explored the implications of each of these on the development of a theology of the promised land. Key themes were the importance of engaging all testimony about land critically and the value of beginning our theology by assuring the other that their being and belonging is not in jeopardy, but that we will defend their place in the world as equally God-given with anyone else’s. The presentation ended with the notion of the promised land as a sacrament for the Jewish people as a constructive model for Christian understanding and affirmation.
Yohanna Katanacho responded and challenged the presentation in numerous ways, not least for its apparent avoidance of current scholarship on issues of the land and of methodologies that call the historical-critical enterprise to ideological account. Use of the construct “this land,” which the respondent claimed does not occur in the Bible, the absence of reference to Christ and the resurrection, and an apparently naïve acceptance of the land claims in the Jewish Bible were all specified as shortcomings of the presentation.

Reconsidering the Parting of the Ways — Prof. David Sandmel.
An early date was traditionally given for the split between Judaism and Christianity, as it was in the interest of the authorities in each camp to demarcate boundaries. It was actually a process occurring at different times and in different geographical and social locations, so that eventually there was a split. A historical look at the parting of the ways has implications for Jewish-Christian relations today, and can be an aid.

The Dividing and Unifying Ideas in Jewish and Christian Theology — Rabbi Mordechai Piron and Dr. Michael Krupp
Dr. Krupp presented basic approaches of Judaism and Christianity, mentioning the different paths to salvation. We have the same canonical text with different traditions of reading it. The basic difference is based on the belief in Jesus as Messiah, and, through him, the belief in one religion of truth.
Rabbi Piron compared faith to a circle in whose center is light, which the believers are trying to reach. It is important that each one strive to reach the light from his perspective without clashing with the others. Both Judaism and Christianity are religions of revelation—for the Jews, the revelation at Mt. Sinai; for the Christians, an additional revelation through Jesus. The Hebrew Bible is read in the original, while the Christians read a Greek translation of the Latin translation. Along the way, certain things have been lost and certain interpretations have been included that emphasize the differences between the two traditions.

Inter-faith and Intra-faith Relations in Jewish- Christian Dialogue — Rev. Dr. Barbara Mayer and Rabbi Shelley Donnell

inner Christian

Usually the term ecumenical is used for inter- denominational relations in Christianity. As Christianity in essence (according to biblical and dogmatic sources) strives for uniting the churches as to uphold the idea of the one Holy Church, these ecumenical endeavors have earned spiritual value by themselves. The ecumenical movement, for example, represented by the World Council of Churches, brings together 349 churches and denominations in more than 110 countries, representing over 560 million Christians (most of the Orthodox churches, Anglican, Lutheran, Baptist, Methodist, Reformed) (majority Asia-Africa). While unity is a Christian value, here also difference can be learned to hold holy – the difficilior in Christian belief. The word ecumenical is also used for the Catholic-Protestant relation, that is seen as a major dividing line of Christianity only in Europe and North-America. The theological value of this relation is seen differently by its participants, among representatives of the Vatican depending upon the recognition of others as Church and among Protestant (Lutheran) theologians depending on teachings (justification). Interestingly, the congregations and lay members of both churches are far ahead in ecumenical efforts and practice, while theologians and bishops call their congregants back from shared communion.
Both Protestant-Orthodox relations in the ecumenical movement and Protestant-Catholic talks are divided on their stand on women’s ordination. There are very few monastic orders without women but there is no church without women. Relations between the churches thus center on their understanding of women in relation to the all-uniting Christ! More than being a qualitative minority, women are being thought on, discussed by male Christians and thus present not only an Other; they are not even an Other.

inner -Jewish

The classical categorization of Judaism works according to the understanding of Halakha, but Reform Judaism declared itself independent from Halakha, while contemporary Reform Jews also speak of a new understanding of Halakha. Conservative Judaism developed reacting to the neglect of Halakha in a new attempt to live both modernity and tradition. Their main difference to orthodoxy is about the status of women. Modern Orthodoxy is rapidly changing these days – and it’s all about the feminist change.
Still, only Western Jewry is represented in these categories of observance while Mizrahi Jewry differentiates itself according to differing traditions/geographic origins rather than measuring observance.

Interfaith dialogue leads to better understanding of the other. Can allow for people of faith to approach the other by explaining their beliefs and religious values without attempting to “convert” the other .That may lead to a more expansive, less exclusionary view of the covenantal relationship held by the three Abrahamic faiths. Namely, that the Truth as seen through the lens of my covenanted tradition may, indeed, be refracted through the lens of the traditions of the other. Intra-faith dialogue and cooperation regarding matters relating to peoplehood and the unity of the Jewish people and its survival and well-being is necessary and acceptable.

This “danger” of confusion within covenanted communities as a result of “too much” dialogue is, most likely, common to all three Abrahamic faiths, especially regarding those of a more fundamentalist approach.

Kafr Bir'im and K'far Ezion — Rabbi Shmuel Reiner and Yigal Aricha
Both villages have stories of destruction and expulsion during the 1948 war. Can we develop empathy for the other, based on our own pain? The workshop presented an innovative educational curriculum comparing and contrasting the two stories, which arose out of the Kedem project ("Voices of Religious Reconciliation" ) sponsored by the ICCI involving Orthodox rabbis, imams and priests in Israel.

The Israel-Palestinian Conflict: an obstacle and opportunity for Jewish Christian dialogue Prof Dr Shanta Premawardhana newly appointed\to the WCC Department of inter-religious affairs; Respondent Dr Jane Clements
Dr Shanta stated that the conflict in the Jewish-Christian dialogue was inhibited by Jewish fear that Christians take the Palestinian side thereby causing Jews to lose their right to the land. Further difficulty: that Muslims do not join the discussion. Dialogue today needs to understand and negotiate between the two starkly different narratives. Drawing from his earlier experience as Associate General Secretary for Interfaith Relations at the USA National Council of Churches he set out a few comments on methodology and purpose. There was no more shying away from issues around Israeli Palestinian conflict. That made Muslim participation in the hitherto Christian-Jewish encounter essential. Regrettably there were only very few women involved among any of the sides. The divestment question once a critical agenda item seemed to have appeased Jewish colleagues when in 2006 the Presbyterian Church changed its mind. But the divestment debate could and should not become central to the dialogue. For Christians the purpose of the dialogue meant in the first place revision of past engagement not lest at school and seminar level with ancient Judaism now to engagement with living Judaism as critical for Christian self-understanding, still a steep learning curve for some Christians.
He named five principles to guide the WCC in relation to Israel/Palestine:

• To listen deeply and try to walk in the others’ shoes and realise that each side’s narrative is one of pain; to understand the reality of the “other” means physically go and see the places and meet the people who experience the pain. Be it Yad Vashem or Ramallah. Bethlehem or Abu Dis. Too long interreligious dialogue had meant participating in academically oriented colloquia exploring theological themes. There was need to go delve below that level listening to loud and angry voices.
• To suspend judgment. Not give up judgment, but first walk in the others’ shoes. As related conversations tend to be charged, there is danger of making assumptions without having checked them out. That includes being cautious when making press statements
• Appreciation of the others’ beliefs. It took 40 years to reach the point where ecumenical Christians affirm that God’s covenant with Jews is not abrogated and that Jews are within God’s salvific fold
• To understand that interreligious dialogue requires self-criticism of one’s own beliefs. The WCC has not been careful enough to address Jewish concerns when addressing issues of justice for Palestinians. A situation that has caused some tension overshadowing the level of trust that had so painstakingly been achieved. He cited the example of discussion with Muslim colleagues to take seriously the verses of Q’uran used by some to perpetrate violence. The challenge came right back to him in the need to ask how a self-professedly Christian US president took his country to war on a false pretense.
• To be aware of new insight and wisdom arising from participants in dialogue. To go beyond saying nice things to each other for fear of offending. Risks have to be taken. things are different as the role of religion in society itself has changed. There is need to walk together. And as suggested by David Rosen to engage in diplomacy, in communication with those who engage in politics and civil society. Time was when such intervention would have brought instant condemnation from government for interfering in foreign policy

He concluded that yes, the Israeli Palestinian conflict has created some obstacles of Jewish-Christian dialogue, but only if we think of dialogue in its former shape. It was his belief that the Israeli/Palestinian conflict is a new opportunity to engage and energise the dialogue despite the many difficult questions such as advocating the establishment of a contiguous Palestinian state? How to make sure that Israel is secure within its borders. All are political questions but they have a theological foundation. The dialogue must continue but in a new vein.

Jane Clement’s response summarised the reaction of the participants to this honest presentation: How do we tell the governments?

Teaching Islam to Jews, and Judaism to Muslims Prof Reuven Amitai of the Hebrew University showed how he was teaching history and literature of Islam to Jewish students – and also a few Muslims) and his insistence that the Jewish students learn Arabic, while Dr Achmed Ghabin, head of the Al Qasemi College explained how his students were taught to teach Judaism to their Arab pupils; teach it in a neutral way, stressing the similarity to Islam and their common origins.

An integrated realist/idealist approach to Israeli-Palestinian interreligious dialogue Dr Ben Molov of Bar Ilan University’s presented a report of several years of encounter of Jewish and Arab students. He also presented a theoretical framework integrating political science and religion. There was need to involve both idealist and realist approaches to develop inclusive interpretations of texts and to take into account the other’s narrative. His experience was that the more religious students were the more prejudiced, yet also more open to consider change.

Feminism, Women and Jewish-Christian Relations Dr Elena Procario Foley, Iona College and Dr Lynne Scholefield, St Mary’s University, California. The session was divided into three parts: a presentation on feminist theological method and women’s dialogue groups in Jewish-Christian relations; in an interactive exercise participants paired up in Jewish-Christian dyads given a chance for practical application of a handout “The Seven Affirmations” taken from Dr Scholefield’s book “Women’s voices – new directions for the Christian-Jewish dialogue; regathering of the whole group for reflections on women in relation to the sabbatical and/or jubilee year and peace gatherings in Israel and Palestine. It was refreshing to note that among the 12 participants there were two young students.

Education for coexistence and reconciliation via film Dr Amy Kronish presented footage of in the main Israeli films depicting with humour, irony and even a sense of self-deprecation young people’s feelings and reactions as occupiers, soldiers guarding crossings and a sort of love-hate relationship with military power and all that unifies today’s young generation. A novel and courageous way of preserving the best of human nature in the face of military discipline, war and strife.

Glimpses from a few of the visits

Two Jerusalems The first part was led by a representative of Ir Amim, observing and documenting effect and consequences of the wall, often called in as experts in certain court cases. The second part was led by Rabbi ArikAshman of Rabbis for Human Rights who spoke of his experiences with demolition of houses, the effect on the families and rebuilding homes at other locations. The group visited various villages which were due to be destroyed but were granted a stay of execution including a village where archeological excavation of King David’s garden threatened demolition of homes on the site. With the help of Rabbis for Human Rights a stop had been ordered by the courts.

Bethlehem and the Ezion Bloc and Tantur Two visits described as eye openers to aspects of the tragedy in the Judean hills. From the rooftops of Tantur, a Christian education centre established in the 1960s on the Jordanian side of the border with Israel, one could clearly see the “wall” or security fence snaking its way across the landscape. On the far side of the hill, spread out was Bethlehem and its neighbouring Palestinian towns, and on the hill overlooking it, dominating it, was Har Homa, the Israeli settlement so much in the news.
In Bethlehem the group visited Muslim as well as Christian Palestinian centres seeking to educate for peace and reconciliation. The visitors also saw posters in English displaying the shrinking territory of the Palestinians from 1917 to the present. Those educators are indeed courageous people with scant resources aiming to do their best to create a better future for their people, and for the reconciliation between Israelis and Palestinians, and to work for a resolution of the current ignorance that so obviously leads to much suffering.

Later in the day they crossed back through the checkpoint to visit Efrat and a talk by its charismatic leader Rabbi Shlomo Riskin. He too is setting up a centre for Jewish/Christian understanding, the first such Jewish orthodox centre in Israel. He spoke of his firm conviction that Efrat and the Etzion bloc in which it is situated, although on the former “West Bank”, is legitimate Jewish land never to be given back.

Jewish-Muslim Relations in Wadi ‘Ara Rabbi Ron Kronish led a fascinating tour first to visit one of the country’s four ‘Hand in Hand’ schools, this one located in an Arab village where Israeli Jewish as well as Arab children learn together, are being taught and speak in both languages. Most of the Arab children came from the village and its immediate surroundings. Jewish children come from further afield. Speaking with one Jewish mother gave insight into the wonderful sense of togetherness and being equal the children also bring home and to their friends who do not go to ‘Hand in Hand schools’.
From there to Al Qasemi College, the first institution located in an Arab town in Israel to grant an academic degree. The college espouses a unique philosophy and methodology for educating future teachers who function as agents of change in the Arab sector and in Israeli society. Shedding some light on feelings – when asked the young would-be teachers said that they enjoyed going to Tel Aviv, to shop and eat, but that they feel ill at ease staying over night.

Yad Vashem for a workshop on the Shoa and Jewish-Christian Relations introduced by Ester Golan, a survivor and Fr Manfred Desalaers of theAuschwitz Centre for Dialogue and Prayer. Both emphasized the inescapable relationship between human dignity and interfaith understanding.

Tired and excited from our different outing experiences we met up in the beautiful Jerusalem Biblical Zoo. First for study sessions on traditional Jewish, Muslim and Christian texts relating animals to ethical behaviour, then for a guided tour along open cages and beautifully laid out paths where Arab families, Jewish secular and orthodox families as well as some Christian priests shared the joy and the gifts of creation.

On the steps of the amphitheatre to the sounds of hundreds of birds in the trees the conference was rounded off with thanks to all who were involved in putting together this extraordinary ICCJ conference, and where special thanks were expressed to outgoing ICCJ president Fr Prof John Pawlikowski. And finally we shared in a festive meal and good wine after sunset under the clear Jerusalem skies.

Many threads of that conference need to be taken up and followed through in the coming months. At the ICCJ Annual General Meeting the newly elected Executive Board under its new president, Dr Deborah Weissman resolved to hold its 2009 main meeting in Jerusalem, followed hopefully later in 2009 by a small seminar to pursue specific issues raised at the conference.

There were two superbly catered receptions: The first by the Apostolic Delegate to Jerusalem and Palestine and the Apostolic Nuncio in Israel at the Notre Dame of Jerusalem Center on Paratroopers Road; the second at the Jerusalem Municipality in Jaffa Road where Rabbi Dr Ron Kronish was honoured with the ICCJ Interfaith Gold Medallion – Peace through Dialogue presented by ICCJ Partron Sir Sigmund Sternberg.

Conference participants were also hosted by the dean of the Hebrew University Department of Comparative Religion on Mount Scopus when ICCJ UK member the Three Faiths Forum presented its Israel branch and its unique educational material Tools4Dialogue.

Wandering after the conference through Jerusalem the city where my children were born, looking into the deep dark hole in the Yad Va’shem hall of remembering the millions who perished in the holocaust, visiting the Shrine of the Book with its fascinating cover reaching up to the sky, all symbols of our Jewish history, it struck me how important was the constant appeal throughout the conference to understand the narrative of the other. The other constant throughout the conference was a unanimous belief that our Christian partners, not only in Israel but world-wide have a role to play in terms of mutual recognition of the narratives.