Rhythm as Language E
ach person playing an instrument makes a special magic. So many things to say… so many ways to say them. If not for the drum, I’m not sure I’d be spiritual at all” – (excerpt from Sacred Beat) I started drumming when I was about sixteen. Young and disenchanted with the politics of high school and the pressure of looming decisions, I found my place behind the drums. I took a few lessons and practice time quickly became ritual: Every day after school I went to the basement and sat down with my drums. I had managed to carve out this sacred time and space where my head, heart and body were one; put in synch and articulated through rhythm. Ultimately, drumming was a means to express myself. Eventually I branched out into communal drumming. I played in a number of bands over the years where I learned to communicate with others musically. What a revelation! That same feeling of connectedness that I experienced within myself while playing the drums became a shared experience of expression. Each instrument had a contribution to make to the whole. It was like having a great conversation, only without words. Although the bands didn’t last, the practice of shared musical experience has continued in the form a drum circle. Nowadays I can be found in the basement (!) of Multi-faith Chaplaincy, leading students in rhythm with hand drums (djembes). And it is in this setting where I really came to understand rhythm as language; drumming as artful conversation. Each drum has a voice and it is up to the holder of it to know what to say and when to say it. Just as a group of ten people cannot all speak at once and be heard, a group of ten people
with drums cannot either. It would be chaos. The group has to work together in order for the conversation (or rhythm) to flow. Oftentimes as soon as people are given a drum they tend to just start whacking away at it. For many of us it would seem that the most important part of conversation is in the talking. While speaking is essential, if we are not mindful of our words and our audience, we quickly lose touch with the others around us. This is why the most important part of playing rhythm together is actually listening. How else can we know how to respond and add to the conversation if we’re not listening to what the people around us are saying? And therein is what I love most about drum circle. It’s one of the few instances in life where everyone in the circle must be treated as equals, where everyone has something to say and is given opportunity to say it, and where human collaboration occurs naturally—at its most basic nonverbal level. And it creates something beautiful! Surely this is what community is all about.? Laura Gallo Interfaith facilitator
Programs Offered by Multi-faith Chaplaincy Drum Circles with Laura Gallo Tuesdays from 1:00-2:00 PM in Z-05
Mother Hubbard’s Cupboard Thursdays from 5:00-7:00 PM, Z-105/06 January 6 to April 14, 2011.
Stories that Light our Path with Ellie Hummel Mondays from 12:45 - 2:00 PM, Z-02 Prayer, Spirituality and Eucharist with Fr. Paul Anyidoho Thursdays from Noon to 1:00 PM in the Loyola Chapel.
Catholic Students Association
Multi-faith Chaplaincy... ...a lot more than you think!
Wednesdays from 12:30 PM to 2:00 PM, Z-05 Adoration of the Blessed Sacrament - Tuesdays from 3:00 to 4:00 PM in the Loyola Chapel
Pizza & Parsha with Rabbi Yisroel Thursdays from 12:30 PM to 1:30 PM, AD 130
Zen Meditation with Myōkyō
Wednesdays from 10:45 to Noon, Z-05 514-848-2424, Ext. 3593 http://chaplaincy.concordia.ca Loyola: AD 130 SGW: Annex Z (2090 Mackay)
Insight (Vipassana) Meditation with Daryl Ross Thursdays from 5:30 PM to 7:00 PM, in the Loyola Chapel
Baha’i Discussion: Reflections on Life in the Spirit Sundays from 10:00 to Noon, Z-05
his machine”, the salesperson said to me, “has a Core i3 Processor, 6 GB RAM, a 5-in-1 card reader, 500GB hard drive, while this one has a Core2 Duo processor, more RAM, but a smaller hard drive and...” The words all seem to blend together and I start to tune out. I just need a new computer and all I want to know is if there is enough space to save all my pictures, music and videos, whether I can have six programs open at the same time and if the machine runs my favourite programs reliably. But instead, I seem to get this garble of techno-speak which leaves me frustrated and confused and nowhere closer to making a decision about my new computer. I mumble something about needing to think about it and walk out of the store. It is curious, isn’t it, that even though we seem to speak the same language, the words the sales person uses seem to have no meaning. The sales person might as well speak a foreign language.
ence what we do; to get a feel for Chaplaincy. Come to one of our famous Mother Hubbard’s Cupboard meals, share in a sacred dialogue, meditate, do yoga, talk to one of our staff, pray, or simply find stillness and just be.
As I reflect on this experience, I begin to wonder what words I use which have the same effect on people as the sales person on me. Maybe people have a similar experience when they come into Chaplaincy and ask what this department is about. My response is often something like, “We are a department helping students around issues of spirituality, faith, religion, ethics and values.” I wonder how many people tune out and when they hear these words, because those words actually have no meaning for them. Or worse yet, these words – spirituality, religion — faith, conjure up images of conflict, limitations and rules, whereas for me, these words invoke images of peace, serenity, community and social justice.
And maybe that is the challenge of it all. We need to understand the complexity of language: its beauty and harshness, its power and simplicity, its complexity and context, its strength and opportunity. In this issue of sources, we invite you to reflect on words and language through articles, poems, reflections and images. We also pose the challenge to reflect on the words you use, to consider the words that make you tune out and to learn continually about the meaning behind the words we hear. Language is a powerful tool and we have the choice to use it to the best of our abilities and as a stepping stone to peace and understanding.?
Sometimes, language seems like such a barrier. Instead of using words, I would like to invite people to come on in and experi-
Language and the Loyola Chapel
am involved in the process of defining the evolving identity of the Loyola Chapel to become more inclusive and available to the diverse needs of the Concordia community without compromising its heritage. In redefining the space, I see the importance of looking at the language of that space, including the name ‘Loyola Chapel’. I recognize the delicate process that this involves, as names carry an identity and history, along with possible concerns that the old identity and history would be lost with a new name. But could the history be lost? History continues to live on in the hearts, minds, and shared experiences of all those who have been in the space. The Loyola Chapel has a rich and long history and I feel it is important to honour the heritage of its 77 year legacy. At the same time, there is tremendous value for the community in developing a space that is open for people to discover and practice their own connection to that which is called ‘divine’, ‘sacred’, and ‘holy’. The question I have is: how do we identify and meet the religious and spiritual needs of the community and co-create
And yet, words and language also offer amazing opportunities. They are doorways to understanding, beauty and right relations. I think of deep conversations I have shared with students and colleagues, where words brought a sense of community, even though at times we had to work hard to hear each other. I recall sacred texts, which centre me when I read them: “Be still and know that I am God” (Psalm 46:10) or “I have called you that you may have life and have it in all abundance” (John 10:10). I think of lectures where words challenged me and made me rethink my assumptions and my biases. I think of encounters, like the one with the computer sales person and many others, where I learned something new. I only need to be open and willing to learn.
a space that can support different practices and definitions of faith and spiritual expression? Can doing Yoga be an expression or interpretation of the Sacred? What about simply being in communion with nature? Or finding a deeper connection with one’s divine expression through painting? During a Chapel re-visioning session this summer, one of the participants reminded me how words can define and create us and our reality. She questioned whether ‘spiritual’ should be included in the vision statement, or whether ‘chapel’ was inclusive. She strongly felt that words like ‘God’ or ‘sacred’ carry powerful connotations that can limit people’s potential to discover their own spiritual path and language to describe it. She felt that naming an experience as ‘spiritual’ or ‘holy’ would potentially hinder a person’s ability to live that moment fully, possibly reducing and separating the person from the inherent value of their authentic experience. Sometimes we forget this — how language can limit our capacity to expand our knowledge and understanding of the world. So what can we do? Perhaps we can create an opportunity to form new interpretations and shared understandings by bringing greater awareness to the meaning we attribute to words. This continued on page 5 - See “Language”
The Eucharist as a Way of Life
have always had a profound fascination for the Eucharistic meal shared in Christian communities. Although the word Eucharist evokes different meanings in various faith paths, Scripture and the teachings of selected Catholic Church Fathers attest that the Eucharist is a way of life. I notice that in Christian circles, believers define the Eucharist using different terms. Some call it a meal, the Breaking of Bread, the Holy Communion, or the Lord’s Supper. Others refer to it as the Body of Christ, a spiritual banquet, a mystical supper, a sacrifice of thanksgiving, or many other names. I also observe that most faith traditions in world religions take place around a sacred meal or food. Despite the different definitions associated with the Eucharist, the underlying point in all faith traditions is that Eucharist leads to a way life. Catholics, for example, see the Eucharist as an invitation to a way of life and a set of spiritual practices, as we can find reflected in Concordia Multi-faith Chaplaincy services. This invitation to a way of life is foreshadowed in certain Old Testament texts of the Bible. In Proverbs 9:1-6, for example, we read that Yahweh invites the people to a perfect banquet. To describe the perfect banquet, the writer uses the number seven (this number symbolizes perfection, fullness, and completeness). Based on this backdrop, God offers perfect life to the people by promising to feed, to protect, and to admonish them with divine wisdom. This is an invitation to a way of life. Christians consider themselves as the people of God today. For some time now, I believe that Catholics, as well as Christians, can accept God’s invitation to walk in the way of insight within the scheme of the Eucharist. The invitation to God’s banquet is an invitation to a way of life, specified also in John 6:51-61. John’s Gospel emphasizes that the Eucharist is connected to the transforming redemptive death of Christ. For Catholics, to eat Christ’s body is to feed on his life. This is why Catholics refer to the Eucharist as the Body of Christ. This is attested by the vocabulary used in John 6:5161. I found in this text that John uses the Greek word “sarx” (flesh) in contrast to “soma” (body). Basically, to partake in the Eucharist (i.e., the flesh of Christ) is to be incorporated into the flesh or the fullness of Christ’s humanity, life, and thought, so that the communicant shares in the divinity of Christ. Within the scheme of symbolism and imagery, Catholics affirm that those who receive the Eucharist become grafted into the fullness of life and thought of Christ. Communicants become united with Christ. To eat the Body (flesh) and drink the Blood of Christ will lead to the transformation of the very core of their lives. But these ideas about the Eucharist are only shared
by Catholics and Anglicans within the Christian faith tradition. There is therefore a need to understand the Eucharist beyond the notion of a shared sacred food. Catholics also believe that the Eucharist establishes communion of life between Christ and the communicant, between Christ and the Christian, and between Christ and the Catholic. They profess that the Eucharist is a way of life, because those who receive the Holy Communion cannot remain the same. The Catholic Church Fathers provide ample statements to confirm this theology. St. Irenaeus, for example, says, “Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.” This affirms that the Eucharist is a way of life and thought. St. Justin states, “Those who take part in the Eucharist must live in keeping with what Christ taught.” Most recently, Pope John Paul II says, “Jesus awaits us in this sacrament. Let us not refuse to go to meet him.” St. John Chrysostom, one of the most outstanding preachers and orators ever in the history of Church homiletics, affirms the importance of tapping into the Eucharist. Because of his gift in preaching and oratory, he was nicknamed “Chrysostom” (golden lips or golden mouth). He prays in these edifying words: “O Son of God, bring me into communion with your mystical supper.” This prayer is replete with vibes to follow a way of life that nourishes all our good potentials. For the sake of the Eucharist, Catholics maintain that they need to lead a new way of life, in which they will be aware that prudent action is a hallmark of a Eucharistic life; they will be alert to God’s design in their lives; and they will sing and make music to the Lord in their hearts, using harmonious words and melodious discourses. In Christian theology, although there are different meanings of the Eucharist, one thing is clear: each definition of the Eucharist only expresses an aspect of the way of life that Christians intend to cultivate more conscientiously. On a personal note, Catholics can see autumn as the time to shed anything that impedes their potentials to live the Eucharistic way of life. Like the autumn foliage that changes before their very eyes, they can allow the Eucharist to influence their ways of life and thought, by drawing on the Eucharist as the source of wisdom to direct their thoughts, guide their paths, and propel their actions in this contemporary age where contrary ideas are constantly threatening to drown unwary persons. This is what some Concordia Catholics are attempting to do by organizing Eucharistic services, adorations, retreats, and talk series.? Fr. Paul Anyidoho, Roman Catholic Chaplain
During the term, Roman Catholic Eucharist is celebrated on Thursdays from Noon to 1:00 PM in the Loyola Chapel
sources Language and the Loyola Chapel , continued from page 3 gesture can also help us recognize that others may not see things in the same way. One of the ways in which I am doing this in the Chapel’s re-visioning process is through dialogue. I like asking questions to better understand the perspectives of others while seeking to uncover underlying assumptions that may inadvertently close genuine opportunities of communication and growth. This mindful process can be a uniting and empowered action that can change the way we interact with each other and the world around us.? Solomon Krueger Loyola Chapel Development Officer This article is inspired by conversations with my colleague Helen Downie, the Chapel Administrator.
SGI Buddhist Club
Mother Hubbard’s Cupboard
On January 6, 2011,
Mother Hubbard is back in her kitchen. Every Thursday evening until April 14, 2011 she will be cooking up her delicious and nutritious vegan meals in Annex Z from 5:00 to 7:00 PM.
All we ask for is a donation of $2 to help pay expenses!
So, come on in and bring your friends. Everyone is welcome! Information: email@example.com
Found in Translation:
Overcoming Language Barriers in Gongyo Chanting Sessions Info: firstname.lastname@example.org
Student Groups of a Spiritual or Religious Nature
Chabad of NDG & Loyola Campus Concordia Association of Baha’i Studies Concordia Christian Fellowship Interfaith Ambassador Program Roman Catholic Student Association SGI Buddhist Club The Art of Living Club (Yoga) Thaqalayn Muslim Association Sikh Student Association The Muslim Student Association Campus for Christ Concordia University Pagan Society Hillel
For more information on any of these groups go to: http://chaplaincy.concordia.ca/community/religiousstudent-groups/ If you are a Concordia student or group who would like to pursue a spiritual path, Multi-faith Chaplaincy might be able to assist you or your group. Contact us at the coordinates on the back page for more information.
ashed with the blood of Christ.” What does that mean? In the scriptures, catechisms and confessions, the Christian faith has many terms and metaphors simply undecipherable to non-Christians. Although edifying for churchgoers, what some refer to as “Jesus Jargon” or “Christianese” may hinder Christian outreach and witness. Growing up in a Reformed Presbyterian household, I was exposed early on to the Bible’s vocabulary and to church lingo. I did not understand it all at first, but with time and Sunday school, I came to grasp the metaphors and complex ideas. Concepts about sin, sacrifice, forgiveness and salvation are often wrapped in heavy metaphors based on Hebrew translations and poetry. I believe this is an intrinsic part of scripture study and part of the beauty found in the passages of the Old and New Testament. The challenge remains: How do I explain everything I know and believe to someone outside of my Christian circle? How can I get through to someone who doesn’t know what sin means? I realized I had been assuming my audience understood basic Christian terminology. I was also assuming people who were familiar with Christian concepts agreed with my definitions. I believe this is an issue many Christians face, especially in urban communities, where a variety of views and ideas confront each other within a secular structure, a structure that places thought and opinion in the irrelevant category because paradoxically meaning has become irrelevant. Although the language of our time is different from that of the eyewitnesses who contributed to the Bible, the message is the continued on page 11 See “Found”
serve a religious community that embraces theological diversity. Some of our members are believers in God, while others may call themselves humanists, agnostics or even atheists. Most of us would call ourselves seekers who gather together with shared values and the willingness to engage in dialogue. Having no litmus test for faith, nor dogma or creed, means being open to many expressions and understandings of the mystery that brings us together. It means being open to hearing the language of others and making the effort to go beyond our own understandings and assumptions. I often say to my congregation that if we can’t do this in our very own community, then what hope can we have for the world? It’s the small words that get under our skin, the words I have come to call “wounded words.” These are the words of religion that may have been used to shame, frighten or restrict us. In that sense they are words that have actually wounded us. But wounded words can also be words that have been wounded themselves. They are words that have been co-opted by others, beautiful language stolen from us, limiting us in our means of communication. As a child I lived with an incredible sense of awe and wonder. I can still remember every flower in my father’s garden. I can still see the sidewalks made of shale, how they became rippled with time and erosion. I can see the fireflies we chased in the summer as dusk descended and we ran joyously wild. All these things were miraculous gifts from something I knew as God. Even then I struggled with that Sistine Chapel view of God as a man with a white beard in the clouds reaching his hand out to give life to Adam. My belief was deep and then it was taken away from me. My family declared their atheism and even though they offered to leave room for me to pursue my faith, I was too young not to follow the people I loved. The word “God” became a wounded word for me, as I came of age in a time of social and political unrest. God was the indescribable, miraculous for me; but as others around me began to assert their God as a puppet master, I lost hold of that word. I let it go and I wandered through a spiritual desert for many years. I still struggle with this word, yet so often I am drawn to poetry that names and describes the God I remember from my childhood. Those poems make my heart sing.
we were asked to do was to describe a personal religious experience. I was so stymied by this question that I could barely move on to the next activity. “Religious experience?” That word “religious” bugged me. Somehow I couldn’t get my mind around anything except a stereotyped notion of what was “religious.” Finally, the group leader suggested that I think of “religious” in its Latin root “ligare” which means to bind together – like ligaments. Religion is simply what binds us together as a community. “Prayer” was another word I stumbled over until I served as a hospital chaplain. There were times when prayer was the one gift I could bring to my patients. They taught me the beauty of prayer. It was freeing to move beyond meditation to invite healing words into the sterile hospital environment. Meditation is a silent emptying of the mind, a connecting with breath, a practice I find life saving. But the practice of prayer has come to touch me in a different way. It is a sending out to something beyond myself. It is a humble recognition that I don’t have all the answers. Some days I imagine that my prayers are going out to a loving God who is laughing or weeping with me. Other days, I’m not so sure. A while ago I heard an interview with Richard Holloway, Scottish writer and former Bishop of Edinburgh. He called himself reverently agnostic, and that, I thought, is really where I stand most days. Holloway told his interviewer, “I’d rather see a moral atheist than an immoral theist.” And me? Well, I dream of moral atheists and moral theists and everyone in between finding a way to speak with words that open and clarify understanding. That’s the welcoming space I want to hold sacred. No matter what our religious traditions may be, I believe that so many of us are striving to find the heart language that reaches across the boundaries that separate us. Words are powerful and words are imprecise. It takes a lot of patience and openness to truly hear each other.? Rev. Diane Rollert Unitarian Associate Unitarian Church of Montreal
Mother Hubbard Needs You!
Words like “religion,” “prayer,” and in fact most theological words have troubled me at one time or another. I remember the first professional workshop I attended when I was serving as a religious educator many years ago. The very first thing
sources... a publication of Concordia Multi-faith Chaplaincy
Editor: Rev. Ellie Hummel
Vol. 5, No. 2, Winter/Spring 2011
Published at Montreal, QC
Banner Design: Bernard Paul Glover Cover Photo: Annie Pollock-McKenna
© 2011 No reproduction without permission
LOST IN TRANSLATION
You say “tomato” And I say “tomAHto”, You say “kabAHla” And I say “kabbalA”, With an emphasis on the A. We both say ”bagel”, but You say “potato fries” And I call them “latkes”, You say “Oh my goodness, what is that on my plate?” And I say “Gefilte Fish”, My friend. You say “for sure” And I say “ah vahde” And I can mean it different, Or the same. A spit’s a spit for you No doubt For me A “Kein ayin hora” Which is Bad-luck out. To “schnorr” is to beg But so much more, A “Mentsch” is a man But also more, And “Schmaltz” is fat But more than that, And “Shayna punim” is A pretty face But oy, I simply can’t translate. A gut’s a “Kishke” But also guilt It’s hope It’s food It’s more than I can say. A sigh is never just a simple sigh It’s linked to kishkehs, guilt, and “It’s okay, just leave me here alone, in the dark. You never come you never call, but I love you anyway” Which really don’t translate. You say “to carry” I “to schlep” You say “complain” I “kvetch” You say… well, you don’t, When I say “naches”, Because it just does not translate. It means something like satisfaction-pride-joy for someone else who is related to you Or to me.
To ask or not to ask.
e now live in the Information Age, a time of unsurpassed telecommunications. We have the technological ability to communicate all around the world, anywhere at anytime to anyone. We can choose between using our human voice or electronic signals, e-mail, Facebook, Twitter or to grab an “app” that puts them all together, so we can talk to everyone at the same time. Just look around; see and hear the cacophony of the varied modes of communication. It’s absolutely mind boggling, if not downright disturbing. With all these varied ways and media we surely have become much smarter! No? Then how about… happier? Hmm... Certainly, this major inundation of data should make us more informed. Perhaps we are. But even with all this communication, many of us are still yearning for someone to relate to us. For basic communication, one only needs to have a mouth and ears. But to relate, we must also use our mind and heart. These are highly important personal qualities for which modern technology has no gizmos to offer. When relating, we must take the person on the receiving end into consideration. Otherwise, we speak on different wavelengths. We have to take into account who they are, and what is meaningful to them. (How much of contemporary communication does that exclude?) Stories seem to have a way of connecting us. However, it is not enough to just repeat and tell over the story, to get it off our chests and out of our systems. We must truly relate to the listener. The Hebrew language has many words used for “speaking.” But when enjoining us to communicate the story of the Exodus of Egypt to our children on Passover the Torah chooses the word “LeHagid” -- to relate. The Torah asks us to do this four times. This, of course, is how we got the famous Four Children of the Passover Haggadah: the Wise, the Wicked, the Simple, and the one who doesn’t know how to ask. We can all relate to one of the children. When it comes to relating to other, we must first figure out who they are, their personality, what their interests and aspirations are, and then relate the story in a way that is meaningful to them! This is the central theme of the holiday of Passover. Actually, the first child referred to in the Torah is the “wicked” son, or shall I say: “spiritually challenged”? This immediately cancels any excuses we may have for non-communication. No matter how far and distanced this child may be, we should try to relate, to engage him or her in a conversation. Perhaps continued on page 8 See “To Ask”
If you have naches Then to you, If I have naches Then to me, you see? You call it “synagogue” And I call it “shul” You call him “Jesus” And I call him “Yoshkeh” Or “that man” It’s the same, But it ain’t ‘cos it just does not translate. You say “confused” And I say “farmouzheldt” You say “to know” And I say “gey veiss” But I mean that you can’t know Or that you didn’t Or that you couldn’t possibly have known Or that you did, You get it yet? You say “a pain” And I say “nudnik” or “a farshlepte krank in tuches” With an emphasis on “tuches” Which really, is not just a derriere I swear, It’s more, It just does not translate. You call it “hutzpa” But I say it properly–it’s“ chutzpah”, with a guttural chchch that clears the throat like drano, You say “goddamn it” And I say “oy vey”, Or “gevaldt”, But it’s difficult to translate. You say “get on with it” And I say “nou”, like shoe, like coo, like goo, like rue, like oooh But I can mean the “nou” so differently It means “not true” It means “get on with it” It means “not quite” It means “really?” And “Don’t!” if tripled, “Do” if one, It means a million words, and none, Or more, But none, my friend, Translate. You call her “grandma” And I call her “bubbie” And you call him “grandpa” And I call him “zaidie”,
You call them “mom and dad” When I call them “mammeh and tatteh” But I add the word “tayyere” Which is “dear”, But is more, And it doesn’t quite translate. You say “my child” I say “mein kind” And I wrap the words with softness, tenderness and love That do not, my friend, Translate. Esti Mayer To Ask or Not to Ask , continued from page 7 even inspire them with a story. First, however, we must make sure that every child shows up. As a wise man once said, “90% of life is showing up.” That’s why I think that when it comes to questions, we all need to ask them, even if we think we have all the answers. This could be simply so that we should take the time to relate to our own selves before we start answering the questions of others. Then the process of telling the story becomes a joint venture. If we are only engaged in answering the questions, we may just become talking heads. We must also try to find the child inside of us that is open to questions and growth. When we relate to our own quest and seeking, it will help us bring out this quality in others as well. Rabbi Yisroel Bernath Chabad NDG & Loyola Campus
The Art of Living Club To live life fully and freely is an art requiring skill, intuition, creativity, and knowledge.
Weekly Yoga Fridays, 5:00- 6:00 PM Annex Z, Room 05 January 14 - April 15, 2011 Information: email@example.com
he mural depicted here was created by intellectually challenged and physically disabled adult participants of the Fels Family Friendship Programme running out of the Centre for the Arts in Human Development. The goal of this programme is to use the metaphorical and sensory experiences, uniquely the attributes of art, music, movement and drama, to enhance the social skills of participants. The theme leading up to the creation of the mural was an exploration of “The Hero” and the identification of the hero within each of us: what are the traits of the hero within and what can we do each day to show that hero within to others? Over and over throughout the group process of exploring this theme, words such as “love”, “friendship”, “sharing” came up. As group leader, I worried and wondered that we were not arriving at active, core attributes of the “Hero”. I felt perhaps we were fixed in rote definitions, stuck in an episode of “Barney and Friends”, as it were.
What my group taught me through their use and respect for these words was that these words were indeed words of power that transcend differences such as social strata, faith, or ability versus disability, and communicate to each and every one of us how to tap into the hero within every day.
The turning point was not to be for the participants but for me, as I began to realize during the mural process that my participants had something to teach me.
Annie Pollock-McKenna Centre for the Arts in Human Development Department Director: Geography, Planning & Environment
Now, what did I learn? I learned that I had been harbouring the fear that through overuse, words such as “love”, “friendship”, and “sharing” had become trivialized and mocked. Had they essentially lost their meaning?
The Centre for the Arts in Human Development is a non-profit organization. For more information see the following website: www://cahd.net or e-mail firstname.lastname@example.org.
Sacred Escape: An Interfaith Retreat March 25-27, 2011 Cap St. Jacques Outdoor Centre Advanced registration required. For more info and/or to register: Ellie (Ellie.Hummel@concordia.ca or 514-848-2424 Ext. 3590) or Laura (email@example.com or 514-848-2424 Ext. 3591) Brought to you by Multi-faith Chaplaincy and Concordia’s Interfaith Ambassadors http://chaplaincy.concordia.ca/interfaith-ambassador-program/
Services for Muslim Students
(Vipassana) in the
Prayer Spaces... H-716 (SGW) or SC 03-02 (Loyola) Imam Elmenyawi meets with students, on the 3rd Friday of each month, after Friday prayers.
Loyola Chapel with Daryl Ross, Retired Chaplain Thursdays, 5:30 - 7:00 PM
For information and prayer times: Muslim Student Association at 514-848-7410 or
Beginning January 20, 2011 For more info: firstname.lastname@example.org
Zen Meditation Wednesdays in Annex Z, Room 05 Instruction at 10:45 AM Sitting from 11:00 AM-Noon January 12 to April 6, 2011 For more info, contact MyĹ?kyĹ? at: email@example.com or 514-842-3648
The Interfaith Ambassador Program
Sacred Sites • to learn about faith and spirituality
• to build community
• to gain insight into interfaith issues
Experience time away in community. Register soon! For more information on the IAP or any of its programs, Contact: Laura Gallo (firstname.lastname@example.org) Rev. Ellie Hummel (Ellie.Hummel@concordia.ca) by e-mail: email@example.com or visit: chaplaincy.concordia.ca/interfaith-ambassador-program Found in Translation, continued from page 5 same. We have their accounts – the Bible as well as the same Holy Spirit they had to interpret the Scriptures. The Apostle Paul says in his letter to the church in Colossus: Devote yourselves to prayer with an alert mind and a thankful heart. Pray for us, too, that God will give us many opportunities to speak about his mysterious plan concerning Christ. That is why I am here in chains. Pray that I will proclaim this message as clearly as I should. (Colossians 2: 2-4, New living Translation) The Holy Spirit helps us get across to our audience and helps us find the rights words to be as clear as possible. The Bible also gives advice to listeners:
the more understanding you will be given – and you will receive even more. (Mark 4: 24, New Living Translation) The fear of oversimplifying and losing the Gospel message coexists with the fear of losing your audience’s attention. Regardless of the approach, one constant remains: Witness. Saying what is true, that which has been lived and seen remains at the core. The words are there because the reality is there. There is something to describe. As Francis Schaeffer wrote about God: “He is there and he is not silent.” So we shouldn’t be either.? Andrea Zoellner Journalism
Pay close attention to what you hear. The closer you listen,
ur cover is from a project of the Centre for Arts in Human Development. It is a detail cropped from the image shown here, created by adults with developmental and related disabilities. This issue of sources is all about words and how different populations and cultures use them. This image speaks of how this group uses their art work to express thoughts and feelings in a way that goes beyond conventional words or language. See the article above for more information on the project.?
Accuracy is Important! Sometimes the planning of programs offered by Multi-faith Chaplaincy, the chaplains, or some of the religious student groups is only completed after the deadline for sources has passed. Some ideas develop out of an article in sources or as a result of conversation with students. It also can happen that dates or times change slightly. The most accurate and up-to-date information will therefore be on our website. Please check http://chaplaincy.concordia.ca
Are you interested in activities specifically related to your faith? If so, contact firstname.lastname@example.org
Concordia Christian Fellowship
and follow the “Programs & Groups” link on the home page sidebar. We will endeavour to update information accurately and regularly. And please, if your group hosts an event or changes an already existing event listed with us, please let us know!
Come and see! The Concordia Christian Fellowship (CCF) is a group of students seeking out what it means to live lives as fully committed followers of Jesus Christ. We engage as a community in prayer, Scripture study, social events, city-wide retreats with McGill and area CEGEPs, and discipleship. Our office is located in room P-305 at 2020 Mackay. We invite all who are interested in asking questions of faith to journey with us.
T Welcome to the Loyola Chapel All are Welcome Come in and find a place to pray or meditate, to be quiet, to reflect or just to be.
It is a place to refresh your Spirit.
It is Sacred Space.
here is an exciting initiative happening in the heart of Concordia’s Loyola Campus. An innovative gathering place is emerging in the Loyola Chapel to meet the diverse needs of Concordia’s vibrant community. We provide an inclusive and multi-purpose space for personal development, social engagement, arts, music, wellness programs, spiritual practice, inter-faith dialogue, prayer, meditation, yoga, reflection… For more details, and to find out how you can get involved, come check out the beautiful space and meet the awesome staff. To contact us: Helen Downie, Administrator, Ext. 3588, Email: email@example.com Solomon Krueger, Development Officer, Ext. 3589, Email: firstname.lastname@example.org
Concordia University Catholic Student Association
Spring 2011 Events Welcome Back Spaghetti Supper & AGM - Feb 1, 2011, 5:30- 9:00 PM Annex Z Room 105* RSVP email@example.com
Catholic Student Week - March 12 to 20, 2011*
Ash Wednesday - Eucharist and Distribution of Ashes - Loyola Chapel, Noon
Tuesdays Adoration of the Blessed Sacrament Loyola Chapel, 2:00 - 3:00 PM
Thursdays Eucharist and Spirituality Loyola Chapel, Noon
*For more information, contact Rachelle or Don at firstname.lastname@example.org
There’s a lot happening at Chabad NDG & Loyola Campus! Jewish Relationships for Students & YPs — Wednesdays at 8:00 PM Parsha & Pizza at Loyola - Room AD 103 — Thursdays at 12:30 PM Conversational Hebrew for Beginners and Advanced — Thursdays at 8:00 PM Holy Hour, Happy Hour — Fridays at 5:00 PM Shabbat Prayers & Lunch — Saturdays at 10:00 AM Info: 514-686-6770 or email@example.com http://www.jewishmonkland.com
Stories That Light Our Paths
tories have been told for thousands of years. They teach history. They give a sense of belonging. They pass on knowledge and wisdom. They invite to reflect. They teach values. They guide. Listen to stories–some ancient, some new–from different religious and cultural traditions and explore what they say to us today. Bring your inquisitive mind, your creativity, a sense of adventure and imagination! Come to just one session or come to them all!
Come to “Stories that Light our Paths” Mondays, 12:45pm – 2:00 PM Annex Z (2090 Mackay), Room 02 For more information, contact Ellie.Hummel@concordia.ca or Ext. 3590
Campus Association for Bahá’í Studies at Concordia firstname.lastname@example.org
Reflections on Life in the Spirit
Open discussions to explore the purpose of life, prayer, and the journey of the soul from a Baha’i perspective. “... an exploration of reality that gives rise to a shared understanding of the exigencies of this period in human history and the means for addressing them” Sundays at 10:00 AM to Noon, Annex Z, Room 05 At Concordia Multi-faith Chaplaincy CONTACTS : For details about these activities, or anything else:
Associate Chaplain email@example.com ON THE WEB : http://www.bahai.org/ http://www.ca.bahai.org/
Do you like to drum? Are you interested or curious about drumming as a spiritual practice? Perhaps this is for you...
Drum circle ...with Laura Gallo
Every Tuesday from 1:00 -2:00 PM in Annex Z, Room 05 For more information: firstname.lastname@example.org or Ext. 3591
Have you ever heard of the
Student Emergency & Food Fund? If you are a Concordia student who has suddenly found that all the money you have is not enough to buy food, or if tuition, plus books, plus daycare equals an empty wallet, or your boss just told you that your job has just been eliminated, then chances are you may have. SEFF exists to help out when all of a sudden the food cupboard is bare and your wallet is empty. It is not a loan or a bursary but emergency help when you need it most. If you feel that you are in this situation call, Multi-faith Chaplaincy at extension 3593 to make an appointment with one of our staff. If you would like to support the fund, see below.
Can You Help? The Student Emergency & Food Fund is wholly supported by donations from members of the Concordia community: students,faculty, staff, and alumni, as well as gifts from the community at large. Our annual “Feed the Fund” campaign takes place from late October until January, though donations are accepted year-round. Donations can be made by cheques (made out to “Concordia University” with SEFF in the memo line), or in cash at our offices. We are now also on the Annual Giving form for donations by credit card or payroll deduction. For more information feel free to call us at extension 3593 or 3585.
Feed the Fund so that we can feed hungry students?
Calling All Student Groups! Here’s your chance to help fellow students. If you can plan an activity, throw a party or pass the hat then you can help raise money for SEFF! If you are interested in helping your fellow students give us a call at extension 3593 or email: Tracey.Fisher@concordia.ca
Our Multi-faith Chaplaincy Team Our In-house Team
Our Associate Chaplains
Rev. Ellie Hummel Chaplain and Coordinator Phone Ext: 3590 Ellie.Hummel@concordia.ca
Baha’i Ilona Weinstein (514) 485-9543 email@example.com
Fr. Paul Anyidoho Roman Catholic Chaplain Phone Ext: 3586 firstname.lastname@example.org
Hindu Dr. T.S. Rukmani email@example.com Jewish Rabbi Yisroel Bernath (514) 686-6770 firstname.lastname@example.org
Laura Gallo Interfaith Facilitator Phone Ext: 3591 email@example.com Tracey Fisher Service Assistant SGW Office: Z 102 Phone Ext: 3593 Tracey.Fisher@concordia.ca Bernard Glover Departmental Assistant SGW Office: Z 205 Phone Ext: 3585 Bernard.Glover@concordia.ca
Front row: Ilona Weinstein, Imam Salam Elmenyawi, Tracey Fisher, Bernie Glover; Back row: Rabbi Yisroel Bernath, Dr. T.S. Rukmani, Myōkyō Judith McLean, Laura Gallo, Rev. Ellie Hummel, Manjit Singh Not in this picture: Fr. Paul Anyidoho and Rev. Diane Rollert
Why not drop in?
You will always find a warm welcome at Multi-faith Chaplaincy! SGW: Annex Z (2090 Mackay, across from the Hall bldg.) Loyola: Administration Building L-AD 130 If you would like to call ahead, dial (514) 848-2424 and enter the desired extension at the prompt.
Muslim Imam Salam Elmenyawi (514) 748-8427 firstname.lastname@example.org Sikh Mr. Manjit Singh email@example.com Zen Buddhist Myōkyō Judith McLean (514) 842-3648 firstname.lastname@example.org Unitarian Rev. Diane Rollert (514) 485-7654 DianeRollert@ucmtl.ca
In collaboration with the Centre for Native Education: Native Elder Morning Star at Ext: 7327
For more information about days, times, and locations of all of our programs offered by and through Multi-faith Chaplaincy check out the “Programs & Groups” link on our web site: