*2.3. Serial Interfaith Occasions, Multireligious/Multi-Religious Prayer*

This second model is often referred to as serial interfaith occasions (Braybrooke 1997), multireligious prayer (Ryan 2008), or multi-religious prayer (Moyaert 2015; Braybrooke 1997). Since "multireligious prayer" today is a more generic term that can be used to refer to any one of these models, I will use "serial" to refer to this model.

In 1986, Pope John Paul II gathered with representatives from different religions in Assisi, Italy, for A Day of Prayer for Peace. He said "We come together to pray rather than come to pray together" (Ryan 2008). In this gathering, a diversity of Christian denominations and eleven other world religions/traditions came together for fasting and prayer throughout the day with each praying/meditating in their own way. On this occasion and subsequent commemorations of this day, there was no "joint" or interfaith time of prayer. Nonetheless, in many ways this concept of "coming together to pray" is foundational for serial prayer. In serial interfaith prayer, people gather to offer texts, songs/chants, prayers, symbolic artifacts, and actions from their own religion in the presence of persons from other religions.

These "offerings" are done in a serial fashion; the rites of one tradition cross paths with the rites of another religious tradition. It honors the differences among the religions while at the same time showing respect, even appreciation for the offerings of those different from one's own. It is a given that what is said from those in leadership will not ring true for everyone present but it also recognizes that what is said are truth claims for *some* of those who have gathered. Sometimes serial gatherings are organized around a topic so that sacred texts, prayers, songs/chants, symbolic artifacts, and actions are chosen to reflect a common theme. A sacred text will be read by an adherent of one religion, a song will be chanted by another, a prayer will be offered by another, etc. Each religion maintains their own integrity within the presence of others—coming together to pray, not praying together. If an imam is offering the Shahadah ("I testify that there is no god but God and I testify that

Muhammad [peace be upon Him] is His servant and Messenger."), Muslims attending the gathering may recite the Shahadah as well so there is the possibility of active participation by some, but it is participation in what is familiar from one's own religion while being an observer of those offerings from other religious traditions.

## *2.4. Inter-Riting, United Interreligious Prayer, Interreligious Prayer, Integrative Religious Prayer*

Inter-riting (Moyaert 2015), united interreligious prayer (Braybrooke 1997), interreligious prayer (Ryan 2008; Moyaert 2015), and integrative religious prayer (Ryan 2008) are terms that are used to refer to interfaith gatherings intentionally designed for people to come to pray together rather than coming together to pray. There are times when people from various religions (and those with no religious affiliation) gather in order to celebrate diversity or to "create a 'we' in the face of shared challenges (Moyaert 2015)." The occasion may be an interfaith walk for peace that ends with an interfaith prayer gathering or there might be a prayer vigil protesting an injustice in the community or in the world. The focus is on our common humanity, the unity of community while at the same time recognizing, respecting, and valuing cultural and religious differences. In these gatherings, there is intentionally no clear host or guest. Great care is taken to include representatives from as many religious traditions as possible to help plan and organize the interfaith prayer event. One major goal is participation by all who attend. Michael Jagessar believes that for this to happen, however, "in order to pray each other's prayers, we must assume that there is indeed some sense of disruption, or to use a better word, an expansion of our commitments (Jagessar 2016)".

In this model, attempts are made to be as inclusive as possible, which often means being mindful of language, gestures, symbols, etc., that erect barriers to participation. Jewish scholar, Lawrence A. Hoffman, in his article "Worship in Common," refers to this as a service of "Mutual Affirmation" or one of the "Highest Common Denominator" (Hoffman 1990) because critics of this model often refer to it in negative terms as interfaith prayer of the *least* common denominator (Braybrooke 1997). Or it is said to be syncretistic and reduces the substance of religious traditions to whatever it is that we can claim is common among us. However, one of the key purposes of this model of interfaith prayer gatherings is to gather as one community those long divided, to stand in solidarity with the "other," to celebrate diversity within the human community, and to seek the common good for humanity, its creatures, and our home, Earth.

The designers and leaders of these services represent not only their respective religious tradition but they are present to help guide all who have gathered in a time of unity and community and, hopefully, a transformative experience. It may be a college campus' baccalaureate before graduation or a nation's "prayer" during an inauguration. Everyone is invited to join/participate regardless of their religious affiliation. These gatherings are often topically oriented, specific to the occasion, and highly contextual.

One of the great dangers of the inter-riting model of interfaith prayer is misappropria tion—borrowing the sacred texts, practices, and symbols of a religious tradition and using them in inauthentic ways. The end result can appear to be disrespectful of particular beliefs and abuse of spiritual practices. Given the fluid boundaries, the risk of misappropriation, and the goal of inclusion of theists, non-theists, and atheists, this is perhaps the most difficult type of an interfaith prayer gathering to plan.

Each of these models have value in their "pure" form but ritual/prayer/worship within various religious traditions are not always in their "pure" form, if a "pure" form can even be identified. Borrowings and blendings take place as religions interact with culture and other religions in different times and places.

What follows is an example of a unique interfaith prayer gathering. It is unique because it contains elements from all three of the models discussed, practitioners from many different religions and those with no religious affiliation at all attend, and the number of participants is extremely large. It is a yearly event (except during the COVID-19 pandemic) known as Lantern Floating Hawaii (Figure 1).

**Figure 1.** Lantern Floating Hawaii1.

On the island of Oahu, Lantern Floating Hawaii is an unique, very large (40,000+ participants) interfaith prayer gathering with over 40,000 participants. Note, however, that "prayer" or "worship" or even "interfaith" is not in the title. Though clearly an interfaith prayer gathering, the title depicts the participatory symbolic action that is the culmination of the event. Lantern Floating Hawaii is organized by the Shinnyo-En Buddhist community. Shinnyo-En roughly translates as "a garden open to all, where everyone can discover and bring out their true nature". While Shinnyo Buddhism was not founded in Japan until the 1930s by Shinjo Ito, it is rooted in the 1100-year-old Shingon Buddhism, one of the main forms of esoteric Buddhism in Japan. Shinnyo Buddhism's current leader is Her Holiness, Shinso Ito (Shinnyo-en 2021). Lantern Floating Hawaii has roots in the Japanese Buddhist Festival of the Dead (Obon) in late summer which is a very popular, solemn occasion when the dead, especially the spirits of those who died within the year, return home for a visit.2 The Shinnyo Buddhists of Honolulu have adapted the day, purpose, and meanings associated with it to reflect the interreligious prayer gathering and American (U.S.) context in which it takes place, Hawaii, where east meets west on the sacred lands of the native Hawaiians.3

Lantern Floating Hawaii occurs at dusk on the Memorial Day holiday (the last Monday in May) about 10 miles from Pearl Harbor. The date, time, and place are intentional as remnants of war are mitigated by religious and cultural offerings of healing and peace. "The releasing of the lanterns is a symbolic, collective vow to work toward a peaceful, harmonious future, where each person commits to strive for their best through expressing their 'shinnyo', a term used to describe 'our best selves'" (Shinnyo 2021). The invitation in 2019 was to "Come to honor, love and embrace those who have passed and to share the innate lovingkindness that lives in each of us, that light that we call 'shinnyo' (Lantern Floating Hawaii 2019)".

The interfaith prayer gathering is led in multiple languages (primarily Japanese, Hawaiian, and English) and is about 45 min long. The symbolic action part of the event (floating the lanterns), however, continues well into the evening as 7000 lanterns are floated in the Ala Moana Bay by persons from every religious tradition and those with no religious affiliation at all. Family groups or groups of friends receive a lantern that includes a candle and a rice paper "memory wall" around the candle. People write prayers and poems, names of loved ones who have died, draw pictures, or tape photos on the rice paper. Some add flowers to the base of the lantern. After the ceremony, all the lanterns are retrieved from the bay, the rice paper "memory walls" are collected and, over time, all are respectfully handled and blessed/prayed over/meditated upon by leaders of the Shinnyo-en Temple before they are burned.

The planning process, the leadership in the interfaith ceremony itself, and the diversity of the 40,000+ participant observers represent aspects of each of the interreligious prayer models identified above. In general, the first part of the 45-min ceremony resembles the serial interfaith occasions, multireligious/multi-religious prayer model. The second part of the ceremony mostly includes aspects from the guest/host model. The third part, the floating of the lanterns that is the culmination of the ceremony, reflects the values and purposes of the inter-riting, interreligious prayer, joint interreligious prayer, integrative religious prayer model.

The interfaith prayer gathering is primarily planned and led by adherents of Shinnyo Buddhism though the event could not take place without hundreds of volunteers that are not affiliated with the Shinnyo-en temple. Specific invitations were sent to Shinnyo-en communities in other parts of the world as well as to persons from other religious traditions. I was an invited Christian guest in 2016 as part of the interfaith outreach of the Los Angeles Shinnyo-en temple.<sup>4</sup> Amazing hospitality was extended to us as they provided us with lanterns, instructions, art supplies for the "memory wall," food, and seats near the stage for the ceremony which took place outside on the edge of the Ala Moana bay. While seats were only available in front of the stage for a few hundred invited guests, an enormous screen on the stage and loud speakers positioned around the bay area made the activities on the stage visible to many people and heard by most gathered. Periodically throughout the interfaith prayer gathering, the screen would show drone shots of the thousands of participants gathered on the shoreline.

#### *2.5. Serial Interfaith Occasions, Multireligious/Multi-Religious Prayer—Shinnyo-en Lantern Floating Ceremony*

The opening of the 2019 interfaith prayer gathering, Lantern Floating Hawaii, began with the blowing of the conch shell, a native Hawaiian ritual. In a more "serial" fashion, there were "offerings" by various community participants who were not Shinnyo Buddhists. Native Hawaiians offered song/chants and dance. Japanese Taiko drummers and a flutist contributed their beat and music. Members of the Honolulu community shared stories of justice and compassion work. Local military (from the navy base at Pearl Harbor), civic, and other religious representatives were physically present on the stage as words were offered that contributed to the overall theme of unity amidst diversity and sharing one's light, one's best self for the transformation of others.

There were people in the large throng that understood the Hawaiian language, the meaning of various gestures during the Hawaiian dances, the origins and purpose of the blowing of the conch shell. Others present would have understood the deeper meanings of the rhythms of the Taiko drums and the words offered in Japanese. Later in the event, when there were specifically Shinnyo Buddhist elements, those from other Buddhist denominations would have related to the ringing of the bell, the water and rice offerings that are similarly present in non-Shinnyo Buddhist practices. They might have connected the flower petals strewn on the floor with the lotus flowers that bloomed with each of seven steps taken by the Buddha after his birth. They would have resonated with some of the items, symbols, gestures, and actions involved in the blessings bestowed upon the gathering by Her Holiness, Shinso Ito. People were participants when aspects of their religious tradition were offered and observers during the other contributions.

While a small lamplight was placed on a table on the stage early in the ceremony, in an act of solidarity embodying unity-in-diversity (which would be uncommon in a strict serial model), the community representatives on the stage (religious, military, civic) gathered in a semi-circle to collectively light a very large cauldron—the "light of harmony" (Lantern Floating Hawaii 2019). The small lamplight and large flame introduced the theme of light that was carried out later as the thousands of lanterns danced across the water spreading light in the darkness.

#### *2.6. Guest/Host—Shinnyo-en Lantern Floating Ceremony*

Though there were often brief introductions in English that cued us in on what was happening, much of the interfaith prayer gathering, especially in the second part, included ritual practices of Shinnyo-en that were not explained or translated into English which made non-Shinnyo Buddhists primarily observers/guests until the symbolic action at the end when the lanterns were launched. The presiders and other participants on the stage wore different colored robes but what the colors signified was unclear5. While holding prayer beads in their hands, women strew flower petals on the floor of the stage.6 There were water offerings using a nautilus shell and rice offerings.<sup>7</sup> Wreaths were ceremoniously placed on two very large lanterns.8 Her Holiness offered a "ritual blessing" for all gathered that involved two small vessels (one with water), dipping her finger in one of the bowls and rubbing the side of her prayer beads multiple times, using a long, thin brass stick to strike one of the bowls three times. The stick was then dipped in the bowl of water and "waved" repeatedly toward various sections where people were gathered—including those farther away on the shoreline. She then blessed the larger lanterns. The bowls were covered. She rubbed her palms together, placed her hands, palms together, in front of her forehead, and bowed. After Her Holiness offered a prayer (that was translated on the screen, though not verbally for those who could not see the screen)9 (Lantern Floating Hawaii 2019), she sang a song/chant that contained more confessional language about Buddhist beliefs but because it was chanted in a language unfamiliar to most, those of us who did not understand ancient or modern Japanese did not know what the lyrics were and therefore were not uncomfortable (even as an observer/guest) with the beliefs that were being proclaimed.10

At the end, just before the invitation was extended to launch their lanterns, Her Holiness held the tip of the handle of a bell to her forehead, then moved it down and out to ring it. She repeated this several times and then she rang the bell at a faster pace without returning the handle to her forehead. When she ceases the ringing, she returns the tip of the handle to her forehead and pauses in a slight bow before putting the bell down.<sup>11</sup> She then sat in a posture of "prayer"/meditation (palms pressed together near her face) as the large lanterns (two with wreaths on them) were removed from the stage and placed in longboats and/or outrigger canoes. She maintained that position as the thousands gathered launched their lanterns as well.

All of these ritual acts were accompanied by movements, gestures, and postures that clearly added additional meaning to those adherents of Shinnyo Buddhism and, most likely, for other Buddhists as well. However, for those of other religious traditions, there was minimal, if any, information about the meaning of these symbols or actions. For the large percentage of the 40,000+ gathered, we were observers of these ritual practices of another religious tradition, many of which were done in silence or with chanting/singing in the background in languages mostly unfamiliar to those present.<sup>12</sup> During these moments, most of us were guests of our Shinnyo Buddhist hosts, observers of the beauty and serenity of the sights and sounds of the ritual acts.

#### *2.7. Inter-Riting, Interreligious Prayer, Joint Interreligious Prayer, Integrative Religious Prayer—Shinnyo-en Lantern Floating Ceremony*

"We are strengthened as a community as we reach out to support others and build understanding of our common values and experiences (Lantern Floating Hawaii 2019)." This statement from the 2019 Lantern Floating ceremony conveys one of the core purposes of the event—to create "harmony amid diversity". The extremely diverse community on Oahu along with the worldwide invited guests come together for this event that requires hundreds of volunteers (only some from the Shinnyo-en Temple) to provide the foundation for, and to undergird the purpose of, this interfaith prayer gathering. There are people on the shoreline helping those gathered to launch their lanterns. Others push the lanterns further out into the bay so more could be launched. Some are doing crowd control, helping with the sound or video, or serving as ushers for the invited guests. There are people in canoes that create a boundary between the bay and the ocean to make sure the lanterns stay in the bay. Later in the evening, they collect all 7000 lanterns and return them to shore. The larger community who represent a diversity of religions and no religion is required for this interfaith prayer gathering to take place so that "common values and experiences" can be fostered.

Groups of family and friends design their lantern in ways that are most meaningful for each. Words written on the rice paper "wall," the light represented by the candle, the lantern base that stays afloat despite rough seas, the water itself that can be lifegiving and healing but also destructive, are all symbols that have different associations and meanings within different religions and within different communities and families. Nonetheless, the experience of death is something we all have in common. Rather than teachings on what Shinnyo Buddhism does and does not believe about death, "samsara," the transmigration of a soul, whether there are souls, reincarnation, or rebirth, etc., the planners of this gathering intentionally chose a symbolic action that had deep roots in their broader Buddhist tradition but was also open to multivalent interpretations. However, many of those gathered did connect the loss of loved ones with this symbolic act of launching the lantern into the bay: for some it was a "letting go" of those who had departed, for others a "reconnection/reception" of those long dead, for others it was a "sending forth" of the deceased into the next journey "beyond." For non-religious persons, it may have been a step in the process of grief, maybe even a sense of closure. For those not grieving, the beauty and serenity of the environment and the lantern evoked prayers/hopes for peace. For many, it was a combination of all of these things. The interpretations of the meanings of this symbolic act were as numerous as the thousands gathered. The year I participated, in the midst of thousands, there was a tremendous sense of shared community as we joined together in this meaningful act collectively. While the mood was more solemn with many tears shed, there was also awe and wonder on the multitude of faces as the lanterns filled the bay with light and the memories of loved ones. The transformation of individuals and the larger community gathered was palpable.

One could argue that the inclusion of all three models allows for the participation of more people from diverse religious traditions and no religious tradition at all. At some point in the event, people could participate in what they considered to be their comfort zone. The opposite is also true. Some elements were in languages that were unfamiliar and the practices and symbols were primarily for the "insiders" who were formed in Buddhism, especially Shinnyo Buddhism. As religious leaders and laypersons choose to collaborate in the design and/or participation in interfaith prayer gatherings, it will be important to discern which model is most appropriate or whether the blending of more than one model will best accomplish the purpose of the event.

#### **3. Conclusions**

While interfaith prayer gatherings are still problematic for more orthodox adherents of most religious traditions, it is clear that interfaith awareness and education in the civic sphere, interfaith marriages and friendships in the personal realm, and formal interfaith dialogue between religious institutions are increasing the desire for interfaith prayer gatherings. The context in which these gatherings take place, the religious backgrounds (and/or no religious affiliation) of the participants, and the purposes of these gatherings call for a unique structure, content, and model(s) to give form and shape to the occasion. These events enable us to focus on something beyond ourselves (though not necessarily on a divine entity). They encourage us to cross boundaries, develop community, even friendships, with those often deemed "the other." We join in solidarity in protest, collective grieving, and joint efforts that are for the common good of all of the world's peoples and creatures, even the earth itself. These interfaith prayer gatherings build bridges that help us navigate difficult terrain so that those long separated may be able to come together to pray and come to pray together.

**Funding:** This research received no external funding.

**Conflicts of Interest:** The author declares no conflict of interest.

#### **Notes**


NAMU AMIDA BUTSU. I believe (take refuge) in Amida Buddha (Pure Land). NAMU MYOHO RENGE KYO. I take refuge in the Lotus Sutra. NAMU DAISHI HENJO KONGO. I take refuge in the Great teacher Kukai, the Lightning Bolt who lights up the entire universe. (Shingon Buddhism) NAMU SHINNYO. I believe, honor, taken refuge in the SHINNYO (Divine Buddha Nature).

The latter part ... simply repeats again and again the same confession of faith in the set Buddhist pattern inherited from China—NAMU SHINNYO, NAMU SHINNYO, NAMU SHINNYO.

