"The nature and the universal vocation of the Church require a permanent dialogue with members of other religions. In the Middle East, this dialogue is based on the spiritual and historical ties that unite Christians, Jews and Muslims" (from the Post-Synodal apostolic exhortation ECCLESIA IN MEDIO ORIENTE of Benedict XVI, No. 19).
On Tuesday January the 20th, the St. Francis hall of the custodial Curia has witnessed the attentive, curious and numerous participation of the religious people that wanted to turn their daily lives (side by side with Jews and Muslims) into a “hand in hand walk" throughout the streets of this land, equally beloved by all. Prof. Leah Di Segni and Dr. Adel Abdelmesk lighted up this desire by presenting the "Foundations of Judaism" and the "Foundations of Islam."
Before her presentation, Di Segni earned the assembly by providing a personal note that sounded like a thank-you note to the present people. In this note she recalled that her family could escape the Italian racial laws of the two fascist decades, thanks to a brave act of a priest and a secular saint who has recently risen to the glory of the altars. Then, she began her presentation showing the variegated and multifarious Jewish world of our days: The “Orthodox”, recognizable by their various and folkloric outfits, sheltered behind fundamentalist and even extreme and sometimes dangerous positions, and the "official and historical" Jews, identified with the Chief Rabbinate of Jerusalem. Likewise, especially in America but also in Israel, we can find the more open to modernity “reformed” Jews. Today, many Jewish are agnostics who, without observing the precepts of the Torah, feel the desire to circumcise the man child (95% of the cases) and to underline their belonging to Judaism, at least in its most prominent expressions as the celebration of Passover. This multiplicity of expressions does not recognize a central authority. Special attention has been reserved for the Hasidim, while Di Segni does not consider the Messianic Jews as a Jewish expression.
Illustrating the issue at hand, Di Segni offered us the synthesis of the Jewish foundations according to the thirteen principles of Judaism stated by Maimonides (1135-1204): The first five numbers highlight the timeless existence of the living God, which is unique and whose unity is incomprehensible and infinite. His incomparable holiness precedes every created thing of which He is patron, and it witnesses His greatness and sovereignty. Numbers 6 to 9 are related to the grace of prophecy that the one God granted to His chosen ones; Israel never had such a great prophet like Moses, and God gave us the Torah which is immutable for all eternity. Number 10 and 11 indicate the omniscience of the Almighty, who knows the secrets of man's thought and who will reward the righteous on their merits, and will punish the wicked according to their sins. On number 12 is announced the arrival of the Messiah at the end of the centuries, while number 13 is connected to the resurrection of the dead.
Di Segni emphasized many times that these principles concern only to Jews who are not interested in proselytizing as they believe in the universality of salvation for all who believe in the one God. And Maimonides had told the Jews about the seven Noah commandments, essential for the salvation of all: banishment of idolatry and custody of the holy name of God; prohibition of murder and incest; prohibition of theft and of eating meat with its blood, and finally, the obligation to create a judicial system.
Many other points of reflection (that we cannot exhaustively address) have been equally interesting. Strong, determined and comforting was the statement that the rejection we notice on behalf of some fundamentalists, has nothing to do with the majority of Jews who recognized in civilian life the equality of rights for all the citizens and residents in Israel.
An equally erudite lecture was subsequently given by Dr. Adel Abdelmesk, president of the association of Palestinian medics operating in Israel and in the territories of the Palestinian Authority. In his initial presentation he stressed alongside his professional work, his direct involvement in the political organizations working for the liberation of the occupied territories. He also expressed his full friendship with the assembly by talking about his collaboration in Bethlehem with many Christian friends and remembering how the imam of Bethlehem used to walk hand in hand with the Christian priest.
The speaker felt compelled to explain how far from Islam are the atrocities of the alleged ISIS caliphate, which causes more casualties among Muslims than among members of other faiths. He condemned the attack in Paris, but with the same determination he claimed that Islam cannot admit Allah and His Prophet to be derided.
Dr. Abdelmesk also spoke about the variety of expressions and confessions inside the only Islamic profession of faith: diversity which unfortunately and especially in the Middle East, turns into bloody conflicts. According to our lecturer, violence is not part of the nature of Islam but to erroneous interpretations and to diverted political situations. It has been more difficult to Dr. Abdelmesk to explain us the distinction between religion and politics, so he went off on a tangent and began to talk about the five pillars of the Muslim faith: the profession of faith in the oneness of God and the acceptance of Muhammad as God's prophet, the five daily prayers, Ramadan, almsgiving and pilgrimage to Mecca (once in life).
Dr. Abdelmesk showed his full willingness to cooperate with Christians, professing a sincere friendship. Opportunely, Fr. Marcelo entrusted the conclusion of the event to the Father Custos who, after these solid explanations could just invite us to strive to welcome in an even more bright and warm manner.
The lunch at the end of the morning gathered in a single table all the present people. This lunch was at the same time a powerful sign that it is possible not only to live side by side, but together "hand in hand".
F. Giuseppe Gaffurini.
"The nature and the universal vocation of the Church require a permanent dialogue with members of other religions. In the Middle East, this dialogue is based on the spiritual and historical ties that unite Christians, Jews and Muslims" (from the Post-Synodal apostolic exhortation ECCLESIA IN MEDIO ORIENTE of Benedict XVI, No. 19).
On Tuesday January the 20th, the St. Francis hall of the custodial Curia has witnessed the attentive, curious and numerous participation of the religious people that wanted to turn their daily lives (side by side with Jews and Muslims) into a “hand in hand walk" throughout the streets of this land, equally beloved by all. Prof. Leah Di Segni and Dr. Adel Abdelmesk lighted up this desire by presenting the "Foundations of Judaism" and the "Foundations of Islam."
Before her presentation, Di Segni earned the assembly by providing a personal note that sounded like a thank-you note to the present people. In this note she recalled that her family could escape the Italian racial laws of the two fascist decades, thanks to a brave act of a priest and a secular saint who has recently risen to the glory of the altars. Then, she began her presentation showing the variegated and multifarious Jewish world of our days: The “Orthodox”, recognizable by their various and folkloric outfits, sheltered behind fundamentalist and even extreme and sometimes dangerous positions, and the "official and historical" Jews, identified with the Chief Rabbinate of Jerusalem. Likewise, especially in America but also in Israel, we can find the more open to modernity “reformed” Jews. Today, many Jewish are agnostics who, without observing the precepts of the Torah, feel the desire to circumcise the man child (95% of the cases) and to underline their belonging to Judaism, at least in its most prominent expressions as the celebration of Passover. This multiplicity of expressions does not recognize a central authority. Special attention has been reserved for the Hasidim, while Di Segni does not consider the Messianic Jews as a Jewish expression.
Illustrating the issue at hand, Di Segni offered us the synthesis of the Jewish foundations according to the thirteen principles of Judaism stated by Maimonides (1135-1204): The first five numbers highlight the timeless existence of the living God, which is unique and whose unity is incomprehensible and infinite. His incomparable holiness precedes every created thing of which He is patron, and it witnesses His greatness and sovereignty. Numbers 6 to 9 are related to the grace of prophecy that the one God granted to His chosen ones; Israel never had such a great prophet like Moses, and God gave us the Torah which is immutable for all eternity. Number 10 and 11 indicate the omniscience of the Almighty, who knows the secrets of man's thought and who will reward the righteous on their merits, and will punish the wicked according to their sins. On number 12 is announced the arrival of the Messiah at the end of the centuries, while number 13 is connected to the resurrection of the dead.
Di Segni emphasized many times that these principles concern only to Jews who are not interested in proselytizing as they believe in the universality of salvation for all who believe in the one God. And Maimonides had told the Jews about the seven Noah commandments, essential for the salvation of all: banishment of idolatry and custody of the holy name of God; prohibition of murder and incest; prohibition of theft and of eating meat with its blood, and finally, the obligation to create a judicial system.
Many other points of reflection (that we cannot exhaustively address) have been equally interesting. Strong, determined and comforting was the statement that the rejection we notice on behalf of some fundamentalists, has nothing to do with the majority of Jews who recognized in civilian life the equality of rights for all the citizens and residents in Israel.
An equally erudite lecture was subsequently given by Dr. Adel Abdelmesk, president of the association of Palestinian medics operating in Israel and in the territories of the Palestinian Authority. In his initial presentation he stressed alongside his professional work, his direct involvement in the political organizations working for the liberation of the occupied territories. He also expressed his full friendship with the assembly by talking about his collaboration in Bethlehem with many Christian friends and remembering how the imam of Bethlehem used to walk hand in hand with the Christian priest.
The speaker felt compelled to explain how far from Islam are the atrocities of the alleged ISIS caliphate, which causes more casualties among Muslims than among members of other faiths. He condemned the attack in Paris, but with the same determination he claimed that Islam cannot admit Allah and His Prophet to be derided.
Dr. Abdelmesk also spoke about the variety of expressions and confessions inside the only Islamic profession of faith: diversity which unfortunately and especially in the Middle East, turns into bloody conflicts. According to our lecturer, violence is not part of the nature of Islam but to erroneous interpretations and to diverted political situations. It has been more difficult to Dr. Abdelmesk to explain us the distinction between religion and politics, so he went off on a tangent and began to talk about the five pillars of the Muslim faith: the profession of faith in the oneness of God and the acceptance of Muhammad as God's prophet, the five daily prayers, Ramadan, almsgiving and pilgrimage to Mecca (once in life).
Dr. Abdelmesk showed his full willingness to cooperate with Christians, professing a sincere friendship. Opportunely, Fr. Marcelo entrusted the conclusion of the event to the Father Custos who, after these solid explanations could just invite us to strive to welcome in an even more bright and warm manner.
The lunch at the end of the morning gathered in a single table all the present people. This lunch was at the same time a powerful sign that it is possible not only to live side by side, but together "hand in hand".
F. Giuseppe Gaffurini.
On Tuesday January the 20th, the St. Francis hall of the custodial Curia has witnessed the attentive, curious and numerous participation of the religious people that wanted to turn their daily lives (side by side with Jews and Muslims) into a “hand in hand walk" throughout the streets of this land, equally beloved by all. Prof. Leah Di Segni and Dr. Adel Abdelmesk lighted up this desire by presenting the "Foundations of Judaism" and the "Foundations of Islam."
Before her presentation, Di Segni earned the assembly by providing a personal note that sounded like a thank-you note to the present people. In this note she recalled that her family could escape the Italian racial laws of the two fascist decades, thanks to a brave act of a priest and a secular saint who has recently risen to the glory of the altars. Then, she began her presentation showing the variegated and multifarious Jewish world of our days: The “Orthodox”, recognizable by their various and folkloric outfits, sheltered behind fundamentalist and even extreme and sometimes dangerous positions, and the "official and historical" Jews, identified with the Chief Rabbinate of Jerusalem. Likewise, especially in America but also in Israel, we can find the more open to modernity “reformed” Jews. Today, many Jewish are agnostics who, without observing the precepts of the Torah, feel the desire to circumcise the man child (95% of the cases) and to underline their belonging to Judaism, at least in its most prominent expressions as the celebration of Passover. This multiplicity of expressions does not recognize a central authority. Special attention has been reserved for the Hasidim, while Di Segni does not consider the Messianic Jews as a Jewish expression.
Illustrating the issue at hand, Di Segni offered us the synthesis of the Jewish foundations according to the thirteen principles of Judaism stated by Maimonides (1135-1204): The first five numbers highlight the timeless existence of the living God, which is unique and whose unity is incomprehensible and infinite. His incomparable holiness precedes every created thing of which He is patron, and it witnesses His greatness and sovereignty. Numbers 6 to 9 are related to the grace of prophecy that the one God granted to His chosen ones; Israel never had such a great prophet like Moses, and God gave us the Torah which is immutable for all eternity. Number 10 and 11 indicate the omniscience of the Almighty, who knows the secrets of man's thought and who will reward the righteous on their merits, and will punish the wicked according to their sins. On number 12 is announced the arrival of the Messiah at the end of the centuries, while number 13 is connected to the resurrection of the dead.
Di Segni emphasized many times that these principles concern only to Jews who are not interested in proselytizing as they believe in the universality of salvation for all who believe in the one God. And Maimonides had told the Jews about the seven Noah commandments, essential for the salvation of all: banishment of idolatry and custody of the holy name of God; prohibition of murder and incest; prohibition of theft and of eating meat with its blood, and finally, the obligation to create a judicial system.
Many other points of reflection (that we cannot exhaustively address) have been equally interesting. Strong, determined and comforting was the statement that the rejection we notice on behalf of some fundamentalists, has nothing to do with the majority of Jews who recognized in civilian life the equality of rights for all the citizens and residents in Israel.
An equally erudite lecture was subsequently given by Dr. Adel Abdelmesk, president of the association of Palestinian medics operating in Israel and in the territories of the Palestinian Authority. In his initial presentation he stressed alongside his professional work, his direct involvement in the political organizations working for the liberation of the occupied territories. He also expressed his full friendship with the assembly by talking about his collaboration in Bethlehem with many Christian friends and remembering how the imam of Bethlehem used to walk hand in hand with the Christian priest.
The speaker felt compelled to explain how far from Islam are the atrocities of the alleged ISIS caliphate, which causes more casualties among Muslims than among members of other faiths. He condemned the attack in Paris, but with the same determination he claimed that Islam cannot admit Allah and His Prophet to be derided.
Dr. Abdelmesk also spoke about the variety of expressions and confessions inside the only Islamic profession of faith: diversity which unfortunately and especially in the Middle East, turns into bloody conflicts. According to our lecturer, violence is not part of the nature of Islam but to erroneous interpretations and to diverted political situations. It has been more difficult to Dr. Abdelmesk to explain us the distinction between religion and politics, so he went off on a tangent and began to talk about the five pillars of the Muslim faith: the profession of faith in the oneness of God and the acceptance of Muhammad as God's prophet, the five daily prayers, Ramadan, almsgiving and pilgrimage to Mecca (once in life).
Dr. Abdelmesk showed his full willingness to cooperate with Christians, professing a sincere friendship. Opportunely, Fr. Marcelo entrusted the conclusion of the event to the Father Custos who, after these solid explanations could just invite us to strive to welcome in an even more bright and warm manner.
The lunch at the end of the morning gathered in a single table all the present people. This lunch was at the same time a powerful sign that it is possible not only to live side by side, but together "hand in hand".
F. Giuseppe Gaffurini.
"The nature and the universal vocation of the Church require a permanent dialogue with members of other religions. In the Middle East, this dialogue is based on the spiritual and historical ties that unite Christians, Jews and Muslims" (from the Post-Synodal apostolic exhortation ECCLESIA IN MEDIO ORIENTE of Benedict XVI, No. 19).
On Tuesday January the 20th, the St. Francis hall of the custodial Curia has witnessed the attentive, curious and numerous participation of the religious people that wanted to turn their daily lives (side by side with Jews and Muslims) into a “hand in hand walk" throughout the streets of this land, equally beloved by all. Prof. Leah Di Segni and Dr. Adel Abdelmesk lighted up this desire by presenting the "Foundations of Judaism" and the "Foundations of Islam."
Before her presentation, Di Segni earned the assembly by providing a personal note that sounded like a thank-you note to the present people. In this note she recalled that her family could escape the Italian racial laws of the two fascist decades, thanks to a brave act of a priest and a secular saint who has recently risen to the glory of the altars. Then, she began her presentation showing the variegated and multifarious Jewish world of our days: The “Orthodox”, recognizable by their various and folkloric outfits, sheltered behind fundamentalist and even extreme and sometimes dangerous positions, and the "official and historical" Jews, identified with the Chief Rabbinate of Jerusalem. Likewise, especially in America but also in Israel, we can find the more open to modernity “reformed” Jews. Today, many Jewish are agnostics who, without observing the precepts of the Torah, feel the desire to circumcise the man child (95% of the cases) and to underline their belonging to Judaism, at least in its most prominent expressions as the celebration of Passover. This multiplicity of expressions does not recognize a central authority. Special attention has been reserved for the Hasidim, while Di Segni does not consider the Messianic Jews as a Jewish expression.
Illustrating the issue at hand, Di Segni offered us the synthesis of the Jewish foundations according to the thirteen principles of Judaism stated by Maimonides (1135-1204): The first five numbers highlight the timeless existence of the living God, which is unique and whose unity is incomprehensible and infinite. His incomparable holiness precedes every created thing of which He is patron, and it witnesses His greatness and sovereignty. Numbers 6 to 9 are related to the grace of prophecy that the one God granted to His chosen ones; Israel never had such a great prophet like Moses, and God gave us the Torah which is immutable for all eternity. Number 10 and 11 indicate the omniscience of the Almighty, who knows the secrets of man's thought and who will reward the righteous on their merits, and will punish the wicked according to their sins. On number 12 is announced the arrival of the Messiah at the end of the centuries, while number 13 is connected to the resurrection of the dead.
Di Segni emphasized many times that these principles concern only to Jews who are not interested in proselytizing as they believe in the universality of salvation for all who believe in the one God. And Maimonides had told the Jews about the seven Noah commandments, essential for the salvation of all: banishment of idolatry and custody of the holy name of God; prohibition of murder and incest; prohibition of theft and of eating meat with its blood, and finally, the obligation to create a judicial system.
Many other points of reflection (that we cannot exhaustively address) have been equally interesting. Strong, determined and comforting was the statement that the rejection we notice on behalf of some fundamentalists, has nothing to do with the majority of Jews who recognized in civilian life the equality of rights for all the citizens and residents in Israel.
An equally erudite lecture was subsequently given by Dr. Adel Abdelmesk, president of the association of Palestinian medics operating in Israel and in the territories of the Palestinian Authority. In his initial presentation he stressed alongside his professional work, his direct involvement in the political organizations working for the liberation of the occupied territories. He also expressed his full friendship with the assembly by talking about his collaboration in Bethlehem with many Christian friends and remembering how the imam of Bethlehem used to walk hand in hand with the Christian priest.
The speaker felt compelled to explain how far from Islam are the atrocities of the alleged ISIS caliphate, which causes more casualties among Muslims than among members of other faiths. He condemned the attack in Paris, but with the same determination he claimed that Islam cannot admit Allah and His Prophet to be derided.
Dr. Abdelmesk also spoke about the variety of expressions and confessions inside the only Islamic profession of faith: diversity which unfortunately and especially in the Middle East, turns into bloody conflicts. According to our lecturer, violence is not part of the nature of Islam but to erroneous interpretations and to diverted political situations. It has been more difficult to Dr. Abdelmesk to explain us the distinction between religion and politics, so he went off on a tangent and began to talk about the five pillars of the Muslim faith: the profession of faith in the oneness of God and the acceptance of Muhammad as God's prophet, the five daily prayers, Ramadan, almsgiving and pilgrimage to Mecca (once in life).
Dr. Abdelmesk showed his full willingness to cooperate with Christians, professing a sincere friendship. Opportunely, Fr. Marcelo entrusted the conclusion of the event to the Father Custos who, after these solid explanations could just invite us to strive to welcome in an even more bright and warm manner.
The lunch at the end of the morning gathered in a single table all the present people. This lunch was at the same time a powerful sign that it is possible not only to live side by side, but together "hand in hand".
F. Giuseppe Gaffurini.