Patron's Corner
Each year, starting in September, MHI Patrons share their reflections on a thought-provoking question from their own faith perspective. With every Patron representing a different tradition, the answers are rich, diverse, and deeply personal. Read below to explore all 2024 submissions, with the newest 2025 reflections appearing at the top.
patron's Corner 2025 submissions
January's submission answered by Patron Dr. Muhammad Suliman, Imam of the Centretown Mosque.
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: In the Muslim faith tradition, the concept of home holds profound spiritual, social, and moral significance. It extends beyond a physical dwelling to encompass a space where faith is practiced, identity is shaped, and values are lived.
Home is understood as a center for worship and remembrance of God. Islamic teachings encourage prayer, recitation of the Qur’an, and ethical conduct within the household, viewing the home as a place where spiritual tranquility and divine blessing are cultivated. A home grounded in faith is believed to foster peace, balance, and mindfulness of God in daily life.
The home also serves as the foundation of family life and moral development. It is within the household that individuals, particularly children, first learn core Islamic values such as compassion, responsibility, respect, and justice. Parents are regarded as entrusted caretakers, responsible for nurturing both the spiritual and ethical growth of their families.
Privacy and dignity are central to the Islamic understanding of home. The Qur’an emphasizes respect for personal space and boundaries, instructing believers to seek permission before entering another’s home. This underscores the home as a protected environment where personal dignity and mutual respect are upheld.
Hospitality further defines the role of home in Islam. Welcoming guests, neighbors, and those in need is considered an act of faith, reflecting broader Islamic principles of generosity, community, and social responsibility. The home thus becomes a place of connection and service to others.
On a symbolic level, Islam teaches that earthly life itself is a temporary home, while the true and eternal home lies in the Hereafter. This perspective encourages believers to live ethically and purposefully, mindful of accountability beyond this life.
Finally, the concept of home holds sacred meaning in Islam through places such as the Kaaba in Mecca, referred to as the “House of God.” It represents unity, spiritual direction, and a shared sense of belonging for Muslims worldwide.
In summary, home in the Muslim faith tradition embodies a spiritual sanctuary, a moral foundation, and a communal space—linking everyday life with deeper religious meaning and purpose.
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: In the Muslim faith tradition, the concept of home holds profound spiritual, social, and moral significance. It extends beyond a physical dwelling to encompass a space where faith is practiced, identity is shaped, and values are lived.
Home is understood as a center for worship and remembrance of God. Islamic teachings encourage prayer, recitation of the Qur’an, and ethical conduct within the household, viewing the home as a place where spiritual tranquility and divine blessing are cultivated. A home grounded in faith is believed to foster peace, balance, and mindfulness of God in daily life.
The home also serves as the foundation of family life and moral development. It is within the household that individuals, particularly children, first learn core Islamic values such as compassion, responsibility, respect, and justice. Parents are regarded as entrusted caretakers, responsible for nurturing both the spiritual and ethical growth of their families.
Privacy and dignity are central to the Islamic understanding of home. The Qur’an emphasizes respect for personal space and boundaries, instructing believers to seek permission before entering another’s home. This underscores the home as a protected environment where personal dignity and mutual respect are upheld.
Hospitality further defines the role of home in Islam. Welcoming guests, neighbors, and those in need is considered an act of faith, reflecting broader Islamic principles of generosity, community, and social responsibility. The home thus becomes a place of connection and service to others.
On a symbolic level, Islam teaches that earthly life itself is a temporary home, while the true and eternal home lies in the Hereafter. This perspective encourages believers to live ethically and purposefully, mindful of accountability beyond this life.
Finally, the concept of home holds sacred meaning in Islam through places such as the Kaaba in Mecca, referred to as the “House of God.” It represents unity, spiritual direction, and a shared sense of belonging for Muslims worldwide.
In summary, home in the Muslim faith tradition embodies a spiritual sanctuary, a moral foundation, and a communal space—linking everyday life with deeper religious meaning and purpose.
|
December's submission answered by Patron Albert Dumont, Algonquin Nation, Christ Church Cathedral, Ottawa
Question: “What significance does the concept of “home” hold in your faith tradition?" Answer: Home, it is a place where I am at peace and feel safe in mind, body and spirit, much the same way as I do when I stand in ceremony, in the sacredness of my forest prayer circle. The energy of my home is calm, it is inviting and welcoming to those who enter it with hearts filled with much kindness. My home has never experienced even a hint of violence in the years I have been here. When my grandchildren visit, only goodness in its purest form, comes to life within the walls of that place I call 'home'. It is brought there by an energy created by children who only ever knew love in their lives. My future generations leave behind them in my home, echoes of ancient drum songs, floating in great layers throughout each and every room they laughed and played in. When I cook in my home, my mind travels to the memories of past cooks of my bloodline. My mom and her mom were so appreciated by family for the abilities they had as bakers and cooks in bringing perfection to the meals they placed before us at feasting times. My dad was a good cook, too. I feel these relatives by my side, when I cook for a family get-together. In the familiar and peaceful surroundings of my home, I often sleep a good and restful sleep only a happy heart can possibly hope to enjoy. Proper rest is so very important! I am a man who lives with chronic pain day in and day out but at home, the pain magically subsides and I find I can relax and enjoy an evening with visiting family or friends. It is the medicine of a happy home which make it possible. Home, a sanctuary, a place where love lives strong, a place where the songs of my ancestors echo in the vibration of my drum. The drum is so spiritually special to me and has a place of honour in my home. All things of my sacred bundle are kept safe and secure in that space I call 'home'. My home is a dwelling where the spiritual scents of sage and sweetgrass often fill a room. I am inspired in my home to write poetry, to meditate, to pray, to recall the wonders of those people known as the Anishinabe Algonquins. The counsels and spiritual directives I offer to grandchildren and dear friends are more profound and powerful when shared in my home. It is so, because of the fact that my home sits in the heart of the never surrendered, never ceded territory of the Algonquin Nation, which in turn sits in the heart of Turtle Island. In my home I welcome energies of birds, trees, flowers and of nearby waterways. |
In my Lodge
© Albert Dumont If you have found honour In my lodge Then in the Great Land of Souls Our ancestors will dance and smile If you have found courage In my lodge Then a song sung in the presence Of the lifting sun A thousand winters past, still lingers here If you have found healing In my lodge Then lend of your refreshed strength To the counsels of the waters And to the counsels of the land If you have found hope In my lodge Then it was left here for you Retrieved from the eyes of a tiny child If you have found Honour, courage, healing and hope In my lodge Then take them and share them With the world And our ancestors will dance and smile |
November's submission answered by Patron The Rev. Dr. Karen Dimock of St. Andrew’s Presbyterian Church.
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: "A place to call home: to seek; to learn; to celebrate; to support one another; to step away from daily pressures and find space for the spirit; to be strengthened to make a difference in our families, our communities, and our world."
This is the statement that the congregation of St. Andrew’s where I serve, came up with to describe its identity and calling several years ago. We began by gathering to share stories and hopes, and very soon the themes of belonging and connecting, with God, each other and the world, and the importance of growing as disciples of Jesus emerged.
For one person, church was that community they sought out whenever they moved city, the place where they could know they would be welcomed and a part. Another person talked about worship as a place where they hear again the stories their grandmother told them as a small child. Another person said it was where they knew they were prayed for. Others spoke about the invitation to share with others, in our own congregation and beyond. Each of one of us had our own unique understanding and experience of the belonging and connection that our faith and tradition affords and we agreed, the word that held it together best was home.
Home matters!
In the Christian Faith, the themes of home exile and return are predominant ones guiding the arc of the Scriptural narrative. Genesis begins with the home we are made for. It is an experience not just of place but of the presence of God and the experience of full communion with the world and each other.
Douglas Meeks, a United Methodist Minister, theologian and author (God the Economist: The Doctrine of God and Political Economy (Minneapolis: Fortress Press, 1989, pp 29-45).says this about home “it is where everybody knows you, it is where you can be confronted, forgiven, cared for, and loved. Home means there is a place for you at the table and that what is on the table will be shared with you.” Home is “where everyone in the household has what it takes to live and survive and flourish.”
Exile is what happens when these relationships are broken. when we find ourselves no longer at home, no longer part of the household. It can be life threatening and impede our flourishing. In the Christian faith we understand Jesus to be the one who is bringing us back home to God, and back into right relationship with all the world. For the church to be part of what God is doing in Jesus, this understanding of home has deep implications for how we live. The gifts of home that we enjoy we are called to share and we do this in our common congregational life as well as through our partnerships with Refugee Resettlement Organizations, the Community Food Centre, International Development and Relief organizations and of course: Multifaith Housing Initiative.
Home matters!
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: "A place to call home: to seek; to learn; to celebrate; to support one another; to step away from daily pressures and find space for the spirit; to be strengthened to make a difference in our families, our communities, and our world."
This is the statement that the congregation of St. Andrew’s where I serve, came up with to describe its identity and calling several years ago. We began by gathering to share stories and hopes, and very soon the themes of belonging and connecting, with God, each other and the world, and the importance of growing as disciples of Jesus emerged.
For one person, church was that community they sought out whenever they moved city, the place where they could know they would be welcomed and a part. Another person talked about worship as a place where they hear again the stories their grandmother told them as a small child. Another person said it was where they knew they were prayed for. Others spoke about the invitation to share with others, in our own congregation and beyond. Each of one of us had our own unique understanding and experience of the belonging and connection that our faith and tradition affords and we agreed, the word that held it together best was home.
Home matters!
In the Christian Faith, the themes of home exile and return are predominant ones guiding the arc of the Scriptural narrative. Genesis begins with the home we are made for. It is an experience not just of place but of the presence of God and the experience of full communion with the world and each other.
Douglas Meeks, a United Methodist Minister, theologian and author (God the Economist: The Doctrine of God and Political Economy (Minneapolis: Fortress Press, 1989, pp 29-45).says this about home “it is where everybody knows you, it is where you can be confronted, forgiven, cared for, and loved. Home means there is a place for you at the table and that what is on the table will be shared with you.” Home is “where everyone in the household has what it takes to live and survive and flourish.”
Exile is what happens when these relationships are broken. when we find ourselves no longer at home, no longer part of the household. It can be life threatening and impede our flourishing. In the Christian faith we understand Jesus to be the one who is bringing us back home to God, and back into right relationship with all the world. For the church to be part of what God is doing in Jesus, this understanding of home has deep implications for how we live. The gifts of home that we enjoy we are called to share and we do this in our common congregational life as well as through our partnerships with Refugee Resettlement Organizations, the Community Food Centre, International Development and Relief organizations and of course: Multifaith Housing Initiative.
Home matters!
October's submission answered by Patron Rabbi Idan Scher, Congregation Machzikei Hadas
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: In Judaism, “home” is more than four walls and a roof. It is the foundation of human dignity, safety, and belonging. Our sages teach that a home is the foundation of protection and rootedness in the world. A home is where children learn values, where families gather, and where the vulnerable can feel secure.
The Hebrew Bible reminds us of the fragility of home. Again and again, the Jewish people experienced exile, displacement, and the loss of place. Perhaps that is why the command to care for the stranger, the orphan, and the widow, those without stable homes of their own, appears more than any other in our tradition. Having known homelessness, we are called never to be indifferent when others lack shelter.
Jewish law and practice also emphasize that a home is not just for oneself. The doors are to be open, symbolically and literally, to welcome the guest, the neighbor, and the person in need. Hospitality is a sacred act, and our homes are meant to be spaces of generosity as much as of rest.
This vision aligns deeply with the mission of the Multifaith Housing Initiative. To ensure that every person, regardless of background, has a safe, affordable, and stable home is to affirm something at the heart of faith itself: that every human being is created in the image of God, deserving of dignity.
In the Jewish imagination, when peace dwells in the home (shalom bayit), it radiates outward, strengthening the broader community. By building homes for the most vulnerable among us, we build more than houses; we build compassion, stability, and hope into the fabric of our city.
My tradition teaches that a home is where holiness begins. But just as important, it is where justice must begin. To work together across faiths to ensure that no one is left without a place to call home - this is how we honor God and one another.
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: In Judaism, “home” is more than four walls and a roof. It is the foundation of human dignity, safety, and belonging. Our sages teach that a home is the foundation of protection and rootedness in the world. A home is where children learn values, where families gather, and where the vulnerable can feel secure.
The Hebrew Bible reminds us of the fragility of home. Again and again, the Jewish people experienced exile, displacement, and the loss of place. Perhaps that is why the command to care for the stranger, the orphan, and the widow, those without stable homes of their own, appears more than any other in our tradition. Having known homelessness, we are called never to be indifferent when others lack shelter.
Jewish law and practice also emphasize that a home is not just for oneself. The doors are to be open, symbolically and literally, to welcome the guest, the neighbor, and the person in need. Hospitality is a sacred act, and our homes are meant to be spaces of generosity as much as of rest.
This vision aligns deeply with the mission of the Multifaith Housing Initiative. To ensure that every person, regardless of background, has a safe, affordable, and stable home is to affirm something at the heart of faith itself: that every human being is created in the image of God, deserving of dignity.
In the Jewish imagination, when peace dwells in the home (shalom bayit), it radiates outward, strengthening the broader community. By building homes for the most vulnerable among us, we build more than houses; we build compassion, stability, and hope into the fabric of our city.
My tradition teaches that a home is where holiness begins. But just as important, it is where justice must begin. To work together across faiths to ensure that no one is left without a place to call home - this is how we honor God and one another.
September's submission answered by Patron Rev. Dianne Cardin (retired), United Church of Canada
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: Our home is in God. Our home is with God. Home is so much more than bricks and mortar, a tent or newspaper coverings. Home is where the heart is, where we feel safe, valued, protected, nurtured and loved. Home is where we are welcomed, forgiven and set free to be the person God would have us be.
Of course this is not everyone’s experience of home but I would say this is a reflection of the United Church’s vision of home when it is at its best. We have not always been at our best. The legacy of Residential Schools is a painful reminder of that. It has taken us a long time, to acknowledge our complicity in that cruel system. We are learning to face our failure, to respect our Indigenous relations and to gain some insight into what it means to be Settlers, Colonists. We are learning, however slowly, to walk a better way. We have a long way to go. When we walk with God, we are better able to face our failure, ask for forgiveness, and sincerely try to make life better for all. It is painful and healing work. It is only as we find our home in God, we can do this work of reconciliation.
The United Church of Canada celebrated its 100th Anniversary in June of 2025. At our General Council Meeting held this August in Calgary, Alberta the Youth Commissioners (ages 18-30) reported that they do not always feel welcome, accepted, heard and acknowledged in our congregations. They do not feel the Church is their home. This is hard to hear, yet we know that too often it rings true. Most of those same youth love the Church, love God who they know in Jesus and who feel inspired by the Holy Spirit. They want the Church to engage them, to include them, and to be shaped by them. If Church is to be home for these young people and indeed for people of all ages, it needs to be open to new understandings of scripture, science, history, language, culture and theology. Thinking and understanding need to be open to metaphor not literalism. Home, like God, needs to be alive, challenging and comforting all the while being loving.
In its history the United Church knit together the Methodist, Presbyterian (at least 70% of it) Congregational and Union Churches. We truly are a United and Uniting Church. Church as home evolved over its many years and it is still evolving. For some it was and is difficult, for others life-giving. The Church gave a home to people of all ages and who had a wide range of beliefs, needs and service. Home meant hospitality, serving casseroles and pies, listening and loving, reaching out into the community and beyond. The United Church ‘seeks justice, resists evil and walks humbly with God.’ Our new slogan is “Deep Spirituality, Bold Discipleship and Daring Justice.”
The Church at its core, at its heart, is an expression of God however one understands the Divine Presence. Prayer and Song are how individuals and communities reach out to God, worship and service are how people love God.
As we say in our New Creed, “In life, in death, in life beyond death, God is with us. We are not alone. Thanks be to God.” We are home.
Question: “What significance does the concept of “home” hold in your faith tradition?"
Answer: Our home is in God. Our home is with God. Home is so much more than bricks and mortar, a tent or newspaper coverings. Home is where the heart is, where we feel safe, valued, protected, nurtured and loved. Home is where we are welcomed, forgiven and set free to be the person God would have us be.
Of course this is not everyone’s experience of home but I would say this is a reflection of the United Church’s vision of home when it is at its best. We have not always been at our best. The legacy of Residential Schools is a painful reminder of that. It has taken us a long time, to acknowledge our complicity in that cruel system. We are learning to face our failure, to respect our Indigenous relations and to gain some insight into what it means to be Settlers, Colonists. We are learning, however slowly, to walk a better way. We have a long way to go. When we walk with God, we are better able to face our failure, ask for forgiveness, and sincerely try to make life better for all. It is painful and healing work. It is only as we find our home in God, we can do this work of reconciliation.
The United Church of Canada celebrated its 100th Anniversary in June of 2025. At our General Council Meeting held this August in Calgary, Alberta the Youth Commissioners (ages 18-30) reported that they do not always feel welcome, accepted, heard and acknowledged in our congregations. They do not feel the Church is their home. This is hard to hear, yet we know that too often it rings true. Most of those same youth love the Church, love God who they know in Jesus and who feel inspired by the Holy Spirit. They want the Church to engage them, to include them, and to be shaped by them. If Church is to be home for these young people and indeed for people of all ages, it needs to be open to new understandings of scripture, science, history, language, culture and theology. Thinking and understanding need to be open to metaphor not literalism. Home, like God, needs to be alive, challenging and comforting all the while being loving.
In its history the United Church knit together the Methodist, Presbyterian (at least 70% of it) Congregational and Union Churches. We truly are a United and Uniting Church. Church as home evolved over its many years and it is still evolving. For some it was and is difficult, for others life-giving. The Church gave a home to people of all ages and who had a wide range of beliefs, needs and service. Home meant hospitality, serving casseroles and pies, listening and loving, reaching out into the community and beyond. The United Church ‘seeks justice, resists evil and walks humbly with God.’ Our new slogan is “Deep Spirituality, Bold Discipleship and Daring Justice.”
The Church at its core, at its heart, is an expression of God however one understands the Divine Presence. Prayer and Song are how individuals and communities reach out to God, worship and service are how people love God.
As we say in our New Creed, “In life, in death, in life beyond death, God is with us. We are not alone. Thanks be to God.” We are home.
June's submission answered by Wendy James, Baha'i Community of Ottawa
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: The Baha’i Faith teaches that the purpose of life (and therefore of religion) is for individuals, groups, and indeed the entire human race to “carry forward an ever-advancing civilization.”
Having evolved successively through family, clan, tribal and national groupings, humankind has now reached the stage of learning to live as a global community. As our teachings proclaim, at this point in history “the foundation of the Faith of God…is the consciousness of the oneness of humanity].”
For almost all of us, our first sense of community comes from the family in which we are raised. It is easy to understand the many ways that belonging to a family is essential to the survival and wellbeing of an individual. A community, meanwhile, is composed of a collection of families, whether they are together only temporarily or for generations, whether bound by shared geography, collective needs or a common purpose.
The development of each of us is nourished or hampered by the ability of the family, and later the wider community, to perform its duty to help us to fulfill our potential by make a useful contribution to the greater good. Such a virtuous cycle, in which individuals, institutions and the community – known as the “three protagonists” in Baha’i social development – mutually reinforce each other’s efforts: this is the essence of our approach to society-building.
In this connection, it is worth noting that the worldwide Baha’i community is making wonderful progress in finding ways to connect and collaborate with neighbours and friends who share the same overall goals of human health, education and progress. The “outward-looking orientation” we are learning to adopt is allowing us to multiply our contributions to the diversity, resilience and united purpose of our broader communities.
Ideally, the practices one finds in a family should be those of a genuine community as well: protection of the vulnerable, respect for the rights and responsibilities of all, and nurturance of a spirited, joint dedication to collective peace and prosperity. In the Baha’i teachings, cooperation and reciprocity are essential qualities for a thriving society of any size. In fact, we are urged to “consult together in all things”, and this egalitarian, shared approach to seeking truth and making decisions is one of the most distinctive aspects of our community life.
In turn, each community member (and all who would like to share this work in our neighbourhoods) is encouraged to become a protagonist, an agent of change and progress for the community that is nurturing them. Furthermore, each community can be regarded as a source of progress for society itself, a locally scaled model of the unity of humankind that the Baha’i writings both predict and prepare us for: “You must become of one heart, one spirit and one susceptibility. May you become as the waves of one sea, stars of the same heaven,…in order that through you the oneness of humanity may establish its temple in the world…[and] uplift the cause of unity among the nations of the earth.”
May's submission answered by Pastor Rev. Fr. Emeka Jude Onyeogubalu, St. John The Apostle
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: “ I think this is truly the most wonderful experience we can have: to belong to a people walking, journeying through history together with our Lord, who walks among us! We are not alone; we do not walk alone. We are part of the one flock of Christ that walks together” - Pope Francis (1936-2025)
That, my dear friends, is one of the teachings of our dear departed Supreme Pontiff. He was emphasizing to us Catholics, the importance of community and belonging. Most of his pontificate was spent on encouraging us, both the clergy and the laity, various nationalities, various sexual orientations, various religions, to listen to each other, to talk to each other, to walk with each other to understand each other more to help in removing the barriers and prejudices that are affecting our leading authentic life of the gospel.
At the beginning of his pontificate, he charged us priests to go out and meet and be with the flock. To soil our garments in the care of the sheep, to smell like the sheep and to be with the flock and journey with them. In his private life, he lived in the Vatican guest house, a modest apartment of two rooms, instead of the more palatial papal residence. He said he wanted to be close to his people. He wanted to identify with his people, including the poor, the sick, the refugees and all who fell through the cracks in society.
I am not necessarily writing about the life of Pope Francis, but he strived to live out the Catholic Church teachings on Social Justice. He led the church also in the part of what he called Synodality. It denotes the particular style that qualifies the life and mission of the Church, expressing her nature as the People of God journeying together and gathering in assembly, summoned by the Lord Jesus in the power of the Holy Spirit to proclaim the Gospel.
The Catholic church, my faith tradition, values community is such a tremendous way and that is why it is easy, irrespective of nationality, tribe and tongue, for any Catholic from any part of the world can enter into any Catholic church here in Ottawa and participate fully in our liturgical celebrations and be fully accepted as a child of God and part of the whole. We are taught also to assist all other brothers and sisters in their points of need, to remember that humanity is one. In a striking note, in our Good Friday Liturgy, special prayers are offered for the other Christians, for the Jews, for adherents of other religions, for those who do not believe in God and for Civil Authorities.
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: “ I think this is truly the most wonderful experience we can have: to belong to a people walking, journeying through history together with our Lord, who walks among us! We are not alone; we do not walk alone. We are part of the one flock of Christ that walks together” - Pope Francis (1936-2025)
That, my dear friends, is one of the teachings of our dear departed Supreme Pontiff. He was emphasizing to us Catholics, the importance of community and belonging. Most of his pontificate was spent on encouraging us, both the clergy and the laity, various nationalities, various sexual orientations, various religions, to listen to each other, to talk to each other, to walk with each other to understand each other more to help in removing the barriers and prejudices that are affecting our leading authentic life of the gospel.
At the beginning of his pontificate, he charged us priests to go out and meet and be with the flock. To soil our garments in the care of the sheep, to smell like the sheep and to be with the flock and journey with them. In his private life, he lived in the Vatican guest house, a modest apartment of two rooms, instead of the more palatial papal residence. He said he wanted to be close to his people. He wanted to identify with his people, including the poor, the sick, the refugees and all who fell through the cracks in society.
I am not necessarily writing about the life of Pope Francis, but he strived to live out the Catholic Church teachings on Social Justice. He led the church also in the part of what he called Synodality. It denotes the particular style that qualifies the life and mission of the Church, expressing her nature as the People of God journeying together and gathering in assembly, summoned by the Lord Jesus in the power of the Holy Spirit to proclaim the Gospel.
The Catholic church, my faith tradition, values community is such a tremendous way and that is why it is easy, irrespective of nationality, tribe and tongue, for any Catholic from any part of the world can enter into any Catholic church here in Ottawa and participate fully in our liturgical celebrations and be fully accepted as a child of God and part of the whole. We are taught also to assist all other brothers and sisters in their points of need, to remember that humanity is one. In a striking note, in our Good Friday Liturgy, special prayers are offered for the other Christians, for the Jews, for adherents of other religions, for those who do not believe in God and for Civil Authorities.
April's submission answered by Pastor Martin Malina, Faith Lutheran Church
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: The Canadian Lutheran Church happened because of immigration. All Lutherans are immigrants. It’s just a question of what time in history the boats and planes from Europe and beyond arrived in Canada. Because we are an immigrant church, now by and large privileged in the established sense, our call is to embrace diversity in community.
The 16th century reformer Martin Luther’s a-ha moment happened when the words of Paul struck his heart. Scriptures, for example, from Ephesians: “For by grace we have been saved” (2:8) and from Romans: “Grace to you …” (1:7) emboldened Lutherans the world over to emphasize the role of God’s grace in all our relationships. Therefore, human divisions and merit do not define our relationships. Our unity in Christ, who is gracious, does.
20th century Lutheran pastor and theologian Dietrich Bonhoeffer, while imprisoned by Nazis at the end of the 2nd World War, wrote a book entitled “The Cost of Discipleship”. In it he emphasizes the communal aspect of following Jesus. He criticized what he called ‘cheap grace’ which happens when individuals fail to confess their sins against one another and God’s purposes, when God’s grace is reduced to an individual transaction rather than providing a path to transformation.
What Lutherans value in community is what makes grace transformative in our relationships – forgiveness, mercy, compassion and inclusion. It’s not an easy grace; it’s costly – to change and grow. Beginning in the 16th century and lasting to this day, Lutherans therefore embraced the reforming principle which became a motto for the Reformation church – in Latin, Ecclesia reformata semper reformanda – the reformed church always reforming.
Our immigrant identity in Canada, from a grace-centred approach, means that as we once came to this land centuries ago, so now, too, we are called to welcome and affirm newcomers to Canada in building communities of grace.
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: The Canadian Lutheran Church happened because of immigration. All Lutherans are immigrants. It’s just a question of what time in history the boats and planes from Europe and beyond arrived in Canada. Because we are an immigrant church, now by and large privileged in the established sense, our call is to embrace diversity in community.
The 16th century reformer Martin Luther’s a-ha moment happened when the words of Paul struck his heart. Scriptures, for example, from Ephesians: “For by grace we have been saved” (2:8) and from Romans: “Grace to you …” (1:7) emboldened Lutherans the world over to emphasize the role of God’s grace in all our relationships. Therefore, human divisions and merit do not define our relationships. Our unity in Christ, who is gracious, does.
20th century Lutheran pastor and theologian Dietrich Bonhoeffer, while imprisoned by Nazis at the end of the 2nd World War, wrote a book entitled “The Cost of Discipleship”. In it he emphasizes the communal aspect of following Jesus. He criticized what he called ‘cheap grace’ which happens when individuals fail to confess their sins against one another and God’s purposes, when God’s grace is reduced to an individual transaction rather than providing a path to transformation.
What Lutherans value in community is what makes grace transformative in our relationships – forgiveness, mercy, compassion and inclusion. It’s not an easy grace; it’s costly – to change and grow. Beginning in the 16th century and lasting to this day, Lutherans therefore embraced the reforming principle which became a motto for the Reformation church – in Latin, Ecclesia reformata semper reformanda – the reformed church always reforming.
Our immigrant identity in Canada, from a grace-centred approach, means that as we once came to this land centuries ago, so now, too, we are called to welcome and affirm newcomers to Canada in building communities of grace.
March's submission answered by Sister Jean Goulet, Sisters of Holy Cross
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: We believe that we are all God’s children: sisters and brothers loved into being by our Creator. We are family! As family we try to do as most families do – look out for each other. When one is hurt, we rally to help out. The needs are great but helping each other creates a sense of community, a feeling of belonging.
As baptized Christians we follow the lead of Jesus of Nazareth whose life was dedicated to living for others. As sisters and brothers of Christ, as a Christian family, we love and support each other in living our faith. In our parish last Sunday, three children were baptized. It was a joyous celebration with their parents, extended families, and parish community united in welcoming these young children into our faith community. During this celebration those present promised to be there to support them and their parents in their faith journey. At all the significant points in a person’s life, the church community is to be there from birth to death and at various moments in between.
Most of our parishes have activities that are meant to support a feeling of belonging. In addition to the Sunday celebration of the Eucharist with coffee afterwards, there are brunches, educational activities, prayer services for special intentions, committees to help plan such events to make sure that no one is excluded. Everyone is welcome, even those who may feel excluded elsewhere.
As did Jesus, who healed the sick and ministered to all people, including the Samaritans, so too are we called to do likewise.
Each year, our Catholic leaders ask us to set aside Jan. 1st to pray for world peace. To honour this request, St. Basil’s, Ottawa, has held an Interfaith Prayer for Peace for the past three years. This event is growing in number and provides an opportunity for our sisters and brothers from other faith traditions to come together in solidarity for peace. With delicious refreshments afterwards community bonds are strengthened.
We are sad and concerned to see the increasing number of families and individuals needing affordable housing. So we support MHI, Multifaith Housing Initiative, the Shepherds of Good Hope and other support groups in the city. Contributing and or sponsoring food banks highlights our concern for our sisters and brothers who lack food security.
Expressing hospitality is also an essential value for us so that welcoming the stranger, the foreigner, and sponsoring refugees is high on our list of responsibilities.
But we often miss the mark – so we set aside a time to reflect on how we are doing and try to set things right again. We remember Jesus’ mandate: “Love your neighbor as yourself! Do good to those who hate you! Love your enemies! Love one another as I have loved you!”
Working together for a better world we build community and a sense of belonging! Words - 49
Question: "How does your faith tradition emphasize the value of community and belonging"
Answer: We believe that we are all God’s children: sisters and brothers loved into being by our Creator. We are family! As family we try to do as most families do – look out for each other. When one is hurt, we rally to help out. The needs are great but helping each other creates a sense of community, a feeling of belonging.
As baptized Christians we follow the lead of Jesus of Nazareth whose life was dedicated to living for others. As sisters and brothers of Christ, as a Christian family, we love and support each other in living our faith. In our parish last Sunday, three children were baptized. It was a joyous celebration with their parents, extended families, and parish community united in welcoming these young children into our faith community. During this celebration those present promised to be there to support them and their parents in their faith journey. At all the significant points in a person’s life, the church community is to be there from birth to death and at various moments in between.
Most of our parishes have activities that are meant to support a feeling of belonging. In addition to the Sunday celebration of the Eucharist with coffee afterwards, there are brunches, educational activities, prayer services for special intentions, committees to help plan such events to make sure that no one is excluded. Everyone is welcome, even those who may feel excluded elsewhere.
As did Jesus, who healed the sick and ministered to all people, including the Samaritans, so too are we called to do likewise.
Each year, our Catholic leaders ask us to set aside Jan. 1st to pray for world peace. To honour this request, St. Basil’s, Ottawa, has held an Interfaith Prayer for Peace for the past three years. This event is growing in number and provides an opportunity for our sisters and brothers from other faith traditions to come together in solidarity for peace. With delicious refreshments afterwards community bonds are strengthened.
We are sad and concerned to see the increasing number of families and individuals needing affordable housing. So we support MHI, Multifaith Housing Initiative, the Shepherds of Good Hope and other support groups in the city. Contributing and or sponsoring food banks highlights our concern for our sisters and brothers who lack food security.
Expressing hospitality is also an essential value for us so that welcoming the stranger, the foreigner, and sponsoring refugees is high on our list of responsibilities.
But we often miss the mark – so we set aside a time to reflect on how we are doing and try to set things right again. We remember Jesus’ mandate: “Love your neighbor as yourself! Do good to those who hate you! Love your enemies! Love one another as I have loved you!”
Working together for a better world we build community and a sense of belonging! Words - 49
February's submission answered by Imam Dr. Zijad Delić, South Nepean Muslim Community (SNMC)
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: One very unique feature of Islam is that it establishes a balance between individualism and collectivism – between an individual and a society. It is concerned about both equally. Islam holds everyone personally accountable to God. The Qur’an confirms this reality: “Insan (a human being) shall have nothing but what he/she strives for.” (53: 39)
On the other hand, it also awakens a sense of social responsibility in human beings, organizes them in a community/society/state and enjoins the individual to subscribe to the social and common good. In short, Islam neither neglects the individual nor society. It establishes a harmony and a balance between the two and assigns to each its proper due.
Thus, Islam, in the life of Canadian Muslims, acts as a facilitator or catalyst by which they can fully participate as citizens, actualizing their faith in concrete ways and realizing their potential as contributors to their well-being, that of their own community and of all other Canadians as well. Therefore, active citizenship implies not only that citizens be engaged in taking ownership of their rights, but that they also embrace corresponding societal responsibilities that go beyond just holding a passport, or paying taxes. This level of engagement includes being part of civic decision-making processes, caring about our society’s cohesion and building its human, cultural and economic resources – building its social capital.
Canadian Muslims are here and they are here to stay. They are present in every walk of Canadian life. They are successful citizens who enjoy all the freedoms of fellow Canadians and are living proof that Islam is fully compatible with the fabric and values of Canadian society. As Canada’s citizens, they are socially and religiously responsible to assist in making our home (Canada) the best place for themselves as well as for all other citizens – including those different from us and especially those who are more vulnerable than us!
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: One very unique feature of Islam is that it establishes a balance between individualism and collectivism – between an individual and a society. It is concerned about both equally. Islam holds everyone personally accountable to God. The Qur’an confirms this reality: “Insan (a human being) shall have nothing but what he/she strives for.” (53: 39)
On the other hand, it also awakens a sense of social responsibility in human beings, organizes them in a community/society/state and enjoins the individual to subscribe to the social and common good. In short, Islam neither neglects the individual nor society. It establishes a harmony and a balance between the two and assigns to each its proper due.
Thus, Islam, in the life of Canadian Muslims, acts as a facilitator or catalyst by which they can fully participate as citizens, actualizing their faith in concrete ways and realizing their potential as contributors to their well-being, that of their own community and of all other Canadians as well. Therefore, active citizenship implies not only that citizens be engaged in taking ownership of their rights, but that they also embrace corresponding societal responsibilities that go beyond just holding a passport, or paying taxes. This level of engagement includes being part of civic decision-making processes, caring about our society’s cohesion and building its human, cultural and economic resources – building its social capital.
Canadian Muslims are here and they are here to stay. They are present in every walk of Canadian life. They are successful citizens who enjoy all the freedoms of fellow Canadians and are living proof that Islam is fully compatible with the fabric and values of Canadian society. As Canada’s citizens, they are socially and religiously responsible to assist in making our home (Canada) the best place for themselves as well as for all other citizens – including those different from us and especially those who are more vulnerable than us!
Patron's Corner 2024 submissions
December's submission answered by Rabbi Daniel Mikelberg, Temple Israel
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: Traditional Jewish evening prayers include the blessing: Spread over us the shelter of Your peace. It is believed that the prayer is approximately 1500 years old, originating at a time when it was dangerous for Jews to be outside in the dark. Seeing at there was no electrical lights to shine on the road and offer protection, God’s light was sought. As I recite my own evening prayers, I’m reminded that in spiritual and literal darker times, we rely on God’s shelter. From this place of vulnerability, I also look to my own responsibilities to reflect Godliness and provide cover.
The news of recent weeks and months have focused on affordable housing. To have a home is a basic right. Within the home we nourish ourselves, we share space with loved ones, we rest our heads so that we can be energized for the day. Of course we don’t need to look to the news, we feel the pinch ourselves. To cover our housing costs and put food on the table is a struggle. With the days getting colder and darker, we feel the weight of this burden even more. From this fragile place, we look inwardly, outwardly and beyond. First, we do the best we can to provide for ourselves and for our families. A key focus, how do we fill our homes, as in what values do we prioritize. I pray generosity and loving kindness is high on our list. Secondly, we look to our neighbours recognizing that we can build one another up. Our inflation struggles are shared as are our hopes for tomorrow, we can creatively and enthusiastically invest in communal resources. And finally, we can look to our faith, we need not feel alone, God is by our side. The Eternal serves to inspire, reminding us that no challenge is insurmountable and when we collaborate for a common cause we are destined to succeed.
May we let our lights shine bright as we spread over our community affordable shelters of peace.
November's submission answered by Reverend Doctor Anthony Bailey, recently retired from Parkdale United Church.
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: Both the Hebrew Bible and the New Testament provide a compelling mandate for affordable, dignified and adequate housing. There is no doubt about this. We know that there is gross inequity in our society and in the world, when it comes to affordable and accessible housing. We must acknowledge and confess this gross inequity that permeates our societies, when it comes to affordable housing. I declare that the lack of affordable housing is grievous to God. Too many of us are egregiously nonchalant about the dire plight of our fellow human siblings, who do not enjoy dignified and affordable housing.
We must admit that those of us who follow Jesus, do not always imbibe or adhere to the clarion call of God, to justly provide those experiencing poverty and homelessness, with adequate and affordable housing. In the book of Deuteronomy 15:11, we read: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.” I believe that we are compelled to ask: why will there always be poor people in the land? Is it inevitable that any of our fellow humans should be consigned to poverty and homelessness? Absolutely not! Rather, it is the failure of justice, imagination and equity. God knows that we have a propensity to get things wrong, which is why God provides remedies for our misplaced priorities. God commands us to be “openhanded toward” those experiencing poverty, homelessness and need.
Jesus himself experienced housing insecurity. He once declared: “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head.”(Luke 9:58). At certain times in his life, Jesus had to rely of the generosity and welcome of others, when it came to housing. Interestingly, the gospel of Mark (2.1-12), suggests that Jesus may have owned a house at some point. Likely, he was sharing the house with his mother; Mary. That was most likely the house where men broke through the roof in order to lower a paralyzed man so Jesus could heal him. Jesus was all in when it came to dignified living. We are told in the gospel of Matthew that Jesus declares: “whatever you did for one of the least of these brothers and sisters of mine, you did for me.”
Affordable and dignified housing is a right for all humankind; no exception. May God’s mandate, justice, desire and urgency, cause us make this so, together.
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: Both the Hebrew Bible and the New Testament provide a compelling mandate for affordable, dignified and adequate housing. There is no doubt about this. We know that there is gross inequity in our society and in the world, when it comes to affordable and accessible housing. We must acknowledge and confess this gross inequity that permeates our societies, when it comes to affordable housing. I declare that the lack of affordable housing is grievous to God. Too many of us are egregiously nonchalant about the dire plight of our fellow human siblings, who do not enjoy dignified and affordable housing.
We must admit that those of us who follow Jesus, do not always imbibe or adhere to the clarion call of God, to justly provide those experiencing poverty and homelessness, with adequate and affordable housing. In the book of Deuteronomy 15:11, we read: “There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.” I believe that we are compelled to ask: why will there always be poor people in the land? Is it inevitable that any of our fellow humans should be consigned to poverty and homelessness? Absolutely not! Rather, it is the failure of justice, imagination and equity. God knows that we have a propensity to get things wrong, which is why God provides remedies for our misplaced priorities. God commands us to be “openhanded toward” those experiencing poverty, homelessness and need.
Jesus himself experienced housing insecurity. He once declared: “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head.”(Luke 9:58). At certain times in his life, Jesus had to rely of the generosity and welcome of others, when it came to housing. Interestingly, the gospel of Mark (2.1-12), suggests that Jesus may have owned a house at some point. Likely, he was sharing the house with his mother; Mary. That was most likely the house where men broke through the roof in order to lower a paralyzed man so Jesus could heal him. Jesus was all in when it came to dignified living. We are told in the gospel of Matthew that Jesus declares: “whatever you did for one of the least of these brothers and sisters of mine, you did for me.”
Affordable and dignified housing is a right for all humankind; no exception. May God’s mandate, justice, desire and urgency, cause us make this so, together.
October's submission answered by Reverend Fred Demaray from the First Baptist Church.
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: As I read the Gospels in the Christian Scriptures as well as the prophetic books in the Hebrew Scriptures which are all part of the Christian Tradition, I hear an often repeated call for taking action for the poor or other peoples that are not well treated by society. A prime example of this comes in Matthew 25:31ff. Jesus is describes a vison of the final judgement of the world. He lists several things people have done for him, all of which describe the situation of the poor. Doing this without realizing that we are serving him is the response he seeks and says that in as much as we have done this for others we have done it for him. That passage is a clear call to care for those whom society often pushes to the fringes. It seems to me that providing affordable housing is one of the things we are called to do for others. This is a call to meet the community with justice, and it requires a response.
The Jesus that is remembered by the Gospel writers is always including the poor and disenfranchised in his response to society. That call of caring for the poor and making certain they have the resources needed for healthy living is a foundational principle of the need for affordable housing. So, given a resource to help seek this, I am drawn to MHI and the work we do toward housing all peoples. On my own I cannot do much, but with the community of MHI I can be part of bringing hope of housing to those who need that resource for living. I am grateful for this community of faith based people.
Question: "What aspects of your faith tradition inspires or compels you to advocate for affordable housing?"
Answer: As I read the Gospels in the Christian Scriptures as well as the prophetic books in the Hebrew Scriptures which are all part of the Christian Tradition, I hear an often repeated call for taking action for the poor or other peoples that are not well treated by society. A prime example of this comes in Matthew 25:31ff. Jesus is describes a vison of the final judgement of the world. He lists several things people have done for him, all of which describe the situation of the poor. Doing this without realizing that we are serving him is the response he seeks and says that in as much as we have done this for others we have done it for him. That passage is a clear call to care for those whom society often pushes to the fringes. It seems to me that providing affordable housing is one of the things we are called to do for others. This is a call to meet the community with justice, and it requires a response.
The Jesus that is remembered by the Gospel writers is always including the poor and disenfranchised in his response to society. That call of caring for the poor and making certain they have the resources needed for healthy living is a foundational principle of the need for affordable housing. So, given a resource to help seek this, I am drawn to MHI and the work we do toward housing all peoples. On my own I cannot do much, but with the community of MHI I can be part of bringing hope of housing to those who need that resource for living. I am grateful for this community of faith based people.