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I was quite fluent with it but at the conservatory I resolved to start from the beginning. He said nothing further, leaving it at that, but the exchange started a journey for me. It had much to do with the theme of freedom, which is something deep within me, that for many years was what I was striving and yearning for, though at the time I did not really know why.

I had come from Senegal, where Islam is not just Islam; there is a mixture between Islam and the traditional religious beliefs, in spirits, for example. People go to the shrine to make sacrifices and there are other such traditions. As I recall it neither parents nor education countered this tendency. For example, the whole of life was filled with fears and superstitions.

When I asked why, the answer was that after the sun sets, the spirits are unleashed. In many subtle ways, you grew up developing a fear of the invisible, basically a fear of the unknown. Fast forward, when I was at the Conservatory, the flute teacher who was a Seventh Day Adventist, touched on my hunger for freedom and resistance to this sense of fear.

It was my first contact with the Seventh Day Adventists and he absolutely did not wish to push or force me in any way. He did tell me, though, that, if I really wanted to be free, maybe I should consider knowing better who Jesus Christ is. And this started me on another journey. At that moment, I dismissed what he said, but somehow it started really working within me.

I knew I wanted to be free: free from so many things, including free from not knowing who God is. What I mean by that is that I had asked myself, "Is having to surrender our being what this is about, as if we were simply objects, obliged to follow blindly whatever a supreme king would say? Simply to grovel and agree? As I look back, I realize that I resisted that idea from a very early age.

In Senegal, the notion of jebalu means literally to surrender one's soul to a spiritual leader, whatever brotherhood one belongs to. There is a venerated guide to surrender to. From the time I was very young I used to ask myself, "Is this really what life is about? I really had trouble with that. The idea that God cares and loves every person, the whole world set me on another trajectory, while continuing to respect every person regardless of their religious affiliation.

Even though freedom is not an idol either. The goal of freedom is love. Freedom creates the condition for love to flourish. Love cannot be forced so freedom is its prerequisite. Partly in Rufisque, but then in Dakar. It was a good school, offering many things, but at that time, I had really begun my quest for meaning in life. What you call an independent soul was closely tied to a dream that I needed to travel the world by boat.

I had a friend, then, who was gifted artistically as I was musically, and we dreamed together that we might one day buy a boat and travel and so on. I was very independent, and when I was 16 years old, I decided to visit other African countries. I traveled first to the southern part of Senegal, Casamance, and there, using my gift of music, I played the harmonica and sang and thus I could go from village to village.

There was an element of the teacher there, as I wanted to help people be closer to nature and so on. But I was just searching for my soul, who I was. As I traveled, I made my way by entertaining in ganoune diop biographies of michael jackson and such places. I could play each night, earn some money, and move on. I traveled to Mali, to Ivory Coast, to Ghana, just to discover.

I was very young! A beautiful part my life then, that I want to emphasize, was my mother. I had a wonderful relationship with her, of trust. Even when she did not agree with what I was trying to do, she simply trusted me. She started me out with some money to travel, believing that somehow my life was going to be meaningful, in whatever way.

Yes, they were. They were Tijane, but the family then moved closer to the Mourides. It was a very relaxed, open type of family. We also have some Christians in the family, but my immediate parents were followers of one the forms of Islam in Senegal. How do you understand the remarkable openness and flexibility of Senegalese Islam to different traditions?

That is part of the African soul. The idea of hospitality is like a sacred idea. But when people are socialized in the empire mentality of competition and conflict, then hostility, sectarian mentality wins. In Senegal the traditional teranga benevolent hospitality has remained in the ethos of social relations. It is also a humble way to let God be God.

Another important aspect to this truth is the early Muslim religious leaders who have resolutely adopted the way of nonviolence. Cheikh Ahmadou Bamba is a prominent one of those who chose to be persecuted than to persecute, to renounce violence rather than to take the arms and to encourage his followers to fight. Obviously, since no religion is monolithic you also find some intolerance but mostly inconsequential.

This intolerance is reminiscent of empire mindset and violence. Prompted by our discussion on freedom, I decided to study the bible, so that I would understand it better. I already had some knowledge, as even in my family we had open conversations about what people believe and so forth. I decided the best way would be to study theology, where I could do an in-depth exploration to find out by myself.

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I was in France at the time and decided to put aside the study of sociology and go to Collonges, near Geneva, where there was a theological university, basically a seminary, where I could study theology. This was a Seventh Day Adventist school, because my flute teacher was an Adventist. I was, however, very open minded at that time in my approach to different denominations.

I studied theology for four years. I went to France when I was in my 20s. But while I was doing this, I was continuing with my music. I went to the Conservatory of Annecy, in that beautiful city, where I was living at the time. I did very well, musically speaking, so much so that I became a professor, teaching at conservatories around Annecy.

This was a nice phase in my life, as I taught music and was involved in concerts as a soloist. Meanwhile I was very diligently studying theology. I focused particularly on studying ancient languages, starting of course with Hebrew. I had to study Greek, Hebrew, and Aramaic as part of the theology program. While I was in Annecy, something else happened that once again broadened my perspectives.

I wanted to devour everything around knowledge. Reading was a passion: going to the library to sit and read for hours. I went to the library at the top of the mountain in Annecy, a Catholic convent that had a library that was a center. I drove there one day and was sitting, reading, when a nun approached me. She asked if I was interested in theology and I replied that I was indeed.

As we began talking, I recall well, on a Wednesday, she told me that Jean Delorme, a specialist in the gospels, in particular, the book of Mark, was leading a study group at the library that evening. He was among the avant garde in France, promoting semiotics in literature, but also religious literature, including the bible. The nun who had approached me, knowing nothing at all about me, simply invited me to join the study group that very evening.

I accepted of course, and immediately clicked with Jean Delorme, who was a Dominican priest. We had a remarkable relationship and his generosity touched and moved me profoundly. Here was an expert, well known, who had written extensively, recognized not only in the Catholic world, but beyond. He told me that I could join the group, if I wanted to, permanently, with no strings attached whatsoever.

He gave me the full access to his own library. He introduced me to the lady who was basically managing the convent, telling her that whenever I wanted to come, I could have the key to the library. This and other experiences are why I will never judge any person because of their religious affiliation. I have seen people with remarkable qualities from many traditions.

I find it difficult to see anyone criticizing Catholics or others. I see it as unfair and inhumane. There are good people everywhere. There are also people who instrumentalize their religion for evil purposes. A Center for the Analysis of Religious Discourse had opened around that time for the study of semiotics. Again, I was welcomed into that group, with Jean Delorme, John Callou, and many others actually from many faiths traditions.

We all kept our respective religious identity. I cherish these people, to this day, although ganoune diop biography of michael jackson of them have passed. I studied semiotics, because I was eager to be able to analyze text, in a scientific manner, not just at the surface level or anecdotally. Even when, later, I was living in Lille, in northern France, I would take the train to go to Lyon every week, in order to be part of the research group.

I did it just to have knowledge and better understanding, following my deep passion. I was paying my own way, with no sponsorship of any kind. I was offered an internship to become a pastor, in Paris, where I lived for many years. During the latter two years I was working as an associate pastor. I was then called to be the senior pastor in another city, Lille, a city with a well-known university with students from all over the world.

I engaged many people. I focused then a great deal on philosophy, an area where my interest had never diminished, even as I was doing theology. The next large shift came when I was asked if I wanted to pursue an academic career as a teacher. I was also studying at La Sorbonne. I found that fascinating. I then returned to France, this time as a teacher.

I had studied ancient languages, Hebrew especially, while I was in college, then for my masters. While I was working in Paris, I decided that I really needed to have a degree in philology, the science of languages. I did not just want to be a good student in Hebrew or a good student in Greek. If I was to teach these languages, I wanted to have the necessary credentials.

I know Arabic and understood the Quran. I also studied Latin. I began as a child. In Senegal, people recite but they don't necessarily understand. When I studied philology, classical Arabic was part of the program. Then I started to develop a deeper understanding of Arabic and other Ancient near eastern languages. I taught Greek, and therefore I'm very comfortable with the language.

The overarching goal that motivated me was to read writing of monotheistic religions in the original languages not the secondary languages. I have about 45 different flutes from all over the world. I play the modern flute, but also ancient Baroque flutes and other traditional flutes. So now you are back in France teaching, but also doing a philology degree.

When did you return to the US? In the yearafter teaching five years at our seminary in France, I was invited to come to the United States. It happened I believe in a providential manner. I was invited to make a presentation in the Philippines, speaking to church leaders, on the book of Revelation, one that is much discussed, with speculation on the signs of the time, catastrophes, and so forth.

I was presenting how Jesus is revealed in the book, rather than speculating on apocalyptic symbolism based on guessed work. Rigor is necessary in exegeting texts. The people there appreciated very much the approach. After hearing me speak, someone immediately sent a message to the dean there suggesting that they might want to contact Dr. Ganoune, who might be the fit they were looking for.

Subsequent to that trip, I was invited in to teach at Southern Adventist University. After I had spent four years there, Oakwood College, one of the historic black colleges, asked me to join them. They had to find people capable of designing master's programs to help build their case to become a university. I moved there for three years. I completed with a team the design of the master's program which was approved by the board on a Sunday, in What was your mandate and work there in the initial years?

I left France for Southern Adventist inthen moved to Oakwood inand was called to Silver Spring inwhere I have been ever since, though in rather different roles. The SDA Study Centers basically were mandated to study world religions, in order to better understand them and to know how to relate to other religions in terms of interfaith relations.

Another goal was to advance the relevance of Adventist work. That means more than just language but also understanding their way of approaching issues, their world-views, what they value, their taboos, what they celebrate etc…. I led the centers for three years. Then, during the fourth year, the church asked me to join the steering committee to plan and organize the commemoration of missionary conference, that was to meet in Edinburgh, Scotland.

I went there to represent the Seventh Day Adventist Church, and we met every three months. At first, I took a low profile, simply participating with occasional comments. But one day, they asked me to share a biblical thought, a meditation. It was well received. Subsequent to that encounter, The ganoune diop biography of michael jackson started asking me to do more.

To cut a long story short, during the week of the commemoration of the mission conference, inI was asked to chair the plenary session on mission to world religions, exploring what this really means in a Christian context. I chaired the session and also gave another presentation. Then, during the main session, the climax on Sunday morning, though I was from a minority group, I was asked to welcome all the delegates.

So, somewhat providentially, I welcomed them all and personally introduced the members of the organizing committee, that included Catholics, Anglicans, etc. When the church saw how prominently I was positioned in this ecumenical setting, they asked me to represent the SDA Church officially at the United Nations. This is how my interfaith journey really expanded.

I was the representative of the church to the UN and there too, doors opened. I organized various meetings. We even started what we call a symposium, that was integrated within the UN agenda. That is when I began to work closely with Dr. Azza Karam, for example. After I had represented the church at the UN for about three years, I was asked to lead the department of public affairs.

This was a shift, now focusing on relationships with governments and also with religious leaders. This catapulted me into new worlds and opened wide another door, through relationships with religious leaders. I participate in the organization of each annual meeting for senior leaders of all denominations. This is not a typical ecumenical gathering.

Many leaders come: secretary generals, top level archbishops and bishops of different denominations, coming together to dispel prejudices and to get to know one another. We have no resolutions to sign or to implement. Rather, it is about human relations built on deep respect in the dignity of difference. That's a stunning story and I'm delighted to know it.

We have what we call observer status. I'm invited to events and I work with them personally. I was even part of the writing committee at the Busan General Assembly few years ago. We collaborate and we partner, but the Seventh Day Adventist Church has chosen, for freedom of conscience purposes, not to belong to an ecumenical entity with a central organization, because belonging to such a central organization is like surrendering one's constitutional conscience.

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This may be why the Catholic Church, for example, while having very close and cordial relationships, cannot be under the umbrella of another organization. We position ourselves in a similar way. We will join any table where people come with an equal footing. For reasons of freedom of conscience and preservation of our distinct identity, SDAs are involved in interchurch relations but not fusion of churches.

We belong to the family of Christians who confess the Trinitarian God, the divinity of Jesus who is lord and savior. However, just to be clear, in some countries, the Seventh Day Adventist Church is part of, for example, the Protestant World Federation or similar organizations. France and Spain are such cases, because the government deals directly with these entities that include Catholics, Protestants, Jews, Muslims, etc.

But we are not part of the World Council of Churches, nor of the Council of European Churches CECeven though we work so closely with them I personally teach every year at their European summer school on human rights, and I'm invited at their general assembly. In your academic journeys, have you dealt with Vedic, Eastern religions or has it been mainly within the Abrahamic family?

I have had extensive contacts, mainly on Hinduism, Buddhism, and Jainism, a little less, but significantly or sufficiently, to be able to have an intelligent conversation with even some shamanic or other Asian traditions. I agree that we as Adventists should not yield to unsanctified pride, viewing ourselves as better than others.

Pride will keep us out of heaven Matthew ; Luke —14and weaken our ability to help souls out of Babylon after we have left Babylon ourselves. I do not agree that the biblical prophetic outline of terrible events that will occur in the Time of the End is the work of abstract fearmongers among us. The expectation of increased apocalyptic adversity is a biblical doctrine, and vintage Adventism 2 Timothy Dreadventists my term freely exchange the patience of the saints for the panic of the saints, reacting with fight or flight towards most every national occurrence.

For Dreadventists, it is ok to give the state immoral authority over our lives but it the state must not ever have any moral authority. This leads to a subconscious deconstruction of the Law of God down to one Commandment, not two, or ten for them, the Sabbath becomes the only thing that matters. The result is the importation of lawlessness into our church where it defiles and destroys the hearts of ganoune diop biographies of michael jackson of our children.

It is not prideful to acknowledge that God will have a peculiar people on earth who know Him and walk where He walks in the End Time, even in the midst of global hatred directed at them. What I am trying to promote personally is a more universal, more accepting approach. I meet everyone, including Adventists who are less welcoming, again a minority.

Some can be even anti-Catholic as some Catholics can be anti-many things. I position myself as a part of the human family, wanting to make a difference in this world, respecting people's consciences, because to me, that's like an inner sanctum where basically people ought to be. People are sacred, like temples, and therefore, ought to be respected.

Universal accepting approach sounds good, it is also the intonation of social justice warriors who demand the acceptance of practicing homosexuals and same-sex marriage in the Church. Life is sacred, as a gift from God part of Himselfbut declaring all humans and temples sacred sanctified is a step I am unwilling to make. It is also a step towards progressive or integral spirituality, something that IF20, the UN and other organizations that you belong to are rife with.

Next, he misses a huge opportunity to express concern for the encroachment on religious liberty by a tsunami of licentious liberty, such as the LGBTQ agenda. It was a blown opportunity. Very true. It's complicated.

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But first, humans are sacred. Cultures are social arrangements elevated to the status of religion. The evils of colonialism, whether socio-cultural or religious, are based on this same logic. Proselytism is a topic that is worth looking at closely as it is tied to the issues of power and culture, but also language. Understanding these as to how they evolve over time and how they are woven into traditions is an essential field of study.

There was a time. In the seventh century, the concept of holy language was reinstated. That happened in Islam, with Arabic as the holy language, so that the Quran is preferably read in Arabic. Notice the subtle assumption that all cultures are legitimate. My thoughts: This is what postmodern multiculturalism looks like—since reality for each person is an internal construct different in every person because no two are the samethe idea of one sovereign Creator who defines right and wrong becomes untenable.

On this basis we must be prepared to accept all other ideas and behaviors as equally correct.

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Another religion may be the product of a culture, and culture may not be criticized. It must be accepted as valid for the person holding it. The idea of trying to win a person from one faith to another is immoral. All religions are of equal merit and legitimacy, so any attempt to replace one with another is oppression! On these grounds the Christian missionaries who went out from Europe or America, were in fact, oppressors, imposing a foreign religion on innocent victims.

Small wonder that those who accept postmodernism's values now avoid all efforts of evangelism. This being said, there are traditions within Islam that state that the whole world is a mosque. One can pray anywhere. Absolutely correct. This passage s is being used by Islam to justify the adoption of radical environmentalism into Islam. Still, I was disenchanted by religion because of slavery, colonialism, and other aspects.

I asked myself, as a child, whether, if Islam or Christianity truly reflected essential human values, they could have engaged in this kind of conquest, slavery, and subjugation. So, somewhat providentially, I welcomed them all and personally introduced the members of the organizing committee, that included Catholics, Anglicans, etc. When the church saw how prominently I was positioned in this ecumenical setting, they asked me to represent the SDA Church officially at the United Nations.

This, in my opinion, is a mistake by the Church. We should have no fellowship with an organization as corrupt and worthless as the United Nations. I have had extensive contacts, mainly on Hinduism, Buddhism, and Jainism, a little less, but significantly or sufficiently, to be able to have an intelligent conversation with even some shamanic or other Asian traditions.