Evangelical Interfaith Dialogue SUMMER 2010 • ISSUE 1.3

In This Issue: INTRODUCTION page 1 Convicted Civility & THIS ISSUE AT A GLANCE page 2

RICHARD J. MOUW Interfaith Dialogue Convicted Civility & Interfaith Dialogue page 3 INTRODUCTION: CORY WILLSON There are many pressing issues facing Evangelicals in the West regarding interfaith CORY WILLSON dialogue, some of which were briefly introduced in the inaugural issue of this journal. The Stories We Tell In that issue we stated the following: Ourselves and Others For many American Evangelicals the topic of interfaith dialogue is confusing page 8 and suspect at best and downright dangerous or wrong at worst. On all PRAXIS: DOUGLAS C. McCONNELL accounts they face numerous challenges when considering if and how to Mutual Understanding enter into the realm of interfaith work. Those seeking to enter the broader and Collaboration: A Case interfaith conversations find themselves up against a firmly engrained Study relativism. This places Evangelicals in an awkward position and leads many page 12 to believe that the entire field of work needs to be completely avoided, or perhaps reconfigured to look more like the already accepted mode of MELODY WACHSMUTH public discourse with other religious and ideological groups—that of the BOOK REVIEW: and : philosophic debate. Neither of these options is sufficient for Evangelical Problems and Potentials in interactions with other religious groups. Within the American Evangelical a Post-9/11 World traditions, there is a need for a robust biblical, theological, and missiological page 13 foundation to be established that will enable faithful and sustainable forms of creative and self-critical interfaith dialogue to be worked out within the COMMENTARY: DISCUSSION OF community of faith. THE AIMS OF EVANGELICAL In this third issue of Evangelical Interfaith Dialogue, the vision and values of this journal INTERFAITH DIALOGUE page 8 will be discussed. Most importantly, though, the kinds of conversations we seek to enter IN THE NEXT ISSUE – into and those we hope to initiate through our efforts will become evident. That being FALL 2010 page 16 said, Richard J. Mouw’s development of Martin Marty’s notion of “convicted civility,” in GETTING CONNECTED page 16 writing and in practice, has significantly influenced the editorial board members and informed the vision of this journal. Here we print an updated and expanded version of one of his articulations of convicted civility that has been influential among a generation of Evangelicals. In this article, Mouw argues that neither religious conviction nor civil living need to be sacrificed in genuine encounters with religious “others.” Drawing on a robust biblical epistemology and theology of hospitality, he offers an insightful framework and helpful examples for how Christians can embody convicted civility as they cooperate with, learn from, and witness to persons of other .

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 1 WWW.EVANGELICALINTERFAITH.COM THIS ISSUE AT A GLANCE:

page 3 DR. RICHARD J. MOUW shows how Christians can transcend the SUMMER 2010 • ISSUE 1.3 common polarization between evangelism and dialogue by holding together conviction and civility in their interactions with people of other religions. Drawing on theological resources and his interfaith experiences with Muslims and , Mouw offers insights that can FOUNDING BOARD help Christians be faithful witnesses of by living alongside Carrie Graham and loving their religiously diverse neighbors. Matthew Krabill Melody Wachsmuth page 8 Cory Willson In a discussion of the AIMS OF EVANGELICAL INTERFAITH EDITOR DIALOGUE, the editorial board unpacks the values and desired Cory Willson outcomes of the journal. Wrestling with the teachings of Scripture and the realities and pressures of our time, the editors outline the CONSULTING EDITORS core theological commitments that ground this journal and which Kyle David Bennett speak to the needs of the Evangelical community as it seeks to be Matthew Krabill a people on mission in a rapidly changing world. Donald Westbrook page 8 CONSULTANTS CORY WILLSON shows how Richard J. Mouw’s articulation of con- Dr. Martin Accad victed civility can help Western Evangelicals re-narrate the story Dr. Erin Dufault-Hunter that shapes how they relate to religious “others.” He argues that Dr. Veli-Matti Kärkkäinen by paying attention to the stories that we tell each other about re- Dr. C. Douglas McConnell ligious “others,” we can correct stereotypes and disarm the battle Dr. Richard J. Mouw mentality that is often found when Christians interact with people of other religions. VISION STATEMENT This journal seeks to create space for page 12 Evangelical scholars and practitioners to dialogue about the dynamics, challenges, DR. C. DOUGLAS MCCONNELL addresses the pressing need practices, and theology surrounding within Western societies to combat religious stereotypes that interfaith work, while remaining faithful undermine social harmony and the biblical command to refrain to the of Jesus and his mission for from bearing false witness against our neighbors – no matter his Church. what they are. In his paper, written for a Muslim-Christian dialogue conference in Cairo, McConnell uses Fuller Seminary as AIMS OF THIS JOURNAL a case study in exploring the challenges and opportunities of en- In light of our commitment to the gaging in interfaith dialogue. By using Fuller Seminary’s journey, authority of Scripture and the gospel of he is able to explore the various forms of interfaith dialogue and Jesus Christ, this journal seeks to: engagement that grow out of a holistic biblical understanding of Christian witness. • ground interfaith dialogue in the missio Dei • create space for pioneering Evangelical approaches to interfaith Cover Photo by Matthew Kaemingk dialogue, drawing on a robust biblical, Photography by: Matthew Krabill theological, missiological, and Kurt Simonson — Kurt Simonson is an artist and psychological foundation educator whose work deals with living in the tension and complexity of both/and situations. The work • wrestle together publicly and as featured in this issue is from his project exploring a community on the challenges, the affect AIDS has had on one family in Uganda. opportunities, and dangers of He is an Assistant Professor of Photography in engaging in interfaith dialogue the art department at Biola University and resides in Long Beach, CA. For more information, visit • begin to heal the divisions within www.kurtsimonson.com. between mission and dialogue by articulating the All photographs are copyrighted and used by missiological guidelines for dialogue permission of the photographer(s). All rights are reserved; any further use of the photographs, in any • foster discussion on interfaith form, requires permission of the photographer(s). issues between faculty, students, and practitioners from Evangelical traditions across the globe

Views expressed in Evangelical Interfaith Dialogue do not necessarily reflect the opinions of the editors or the seminary. Produced in limited quantities. ©Copyright 2010 Fuller Theological Seminary.

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 2 WWW.EVANGELICALINTERFAITH.COM FEATURED ARTICLE Convicted Civility & Interfaith Dialogue BY RICHARD J. MOUW

Richard J. Mouw originally published steeped in the teachings and traditions That was my instinctive response to his thoughts on convicted civility in his of . But Eck’s statement made Eck’s declaration—and, after reflec- book Uncommon Decency: Christian a deep impression on him; he quotes it tion, I still think it’s a plausible reaction Civility in an Uncivil World, released several times in his book. Clearly, he be- to her statement as it stands. Christian in 1992. Here, courtesy of Richard lieves the time he spent studying other faith, properly understood, is a relation- J. Mouw and InterVarsity Press, we religions deepened his understanding ship to God. To know from offer Dr. Mouw’s recent development of Orthodox Judaism. the inside is to pray to God, and to read of these ideas as they relate to God’s Word, and to worship with other interfaith dialogue. Throughout the I thoroughly enjoyed reading Goldman’s people who have come to know God article, quotations from respected book, but I am not quite as taken with through Jesus Christ. I don’t see how missiologists and theologians have Professor Eck’s declaration as he is. In- taking a course in or animism been inserted, in order to bring deed, my initial reaction was to reject her could add anything to this foundational Mouw’s ideas into dialogue with comment as a piece of intellectual arro- “knowing” of God. Saying “If you know contemporary and historic views on gance. What can it possibly mean to say only one religion then you don’t really interfaith discourse. that one can “know” one religion only af- know any” seems to me as confused as ter one has studied many of them? saying, “If you know only one set of par- ents then you don’t know any.” “Knowing” a Religion I know dozens of devout Christians who ow should we respond to diverse have never given any thought to the con- But let me try to be a little more chari- Hreligious perspectives? Do they tent of another religion—does this mean table toward Professor Eck, by following bring opportunities that we should take that they do not really “know” Christi- through on my parenting analogy. While advantage of? anity? My maternal grandmother was a it surely would be arrogant to say that deeply devout Christian. Her faith sus- you don’t really know your parents at all Ari Goldman went to Harvard Divinity tained her through many difficult trials until you have compared them carefully School to find answers to these ques- in life, including the loss of a teenage to other parents, there is something to tions. Goldman is a religion reporter for son. She certainly could not talk very be said for exposure to what we might the New York Times. He is also an Ortho- long about, say, the doctrine of the Trin- call “comparative parenting.” dox Jew. In his engaging book The Search ity or the theories of the atonement, and Actually, it’s a very good thing that some for God at Harvard, Goldman tells about she certainly knew absolutely nothing the sabbatical leave he took in 1985 to experts study parents to understand the about any other religion-or even about differences and similarities in the way study various religious perspectives at the teachings of other Christian denomi- parents and offspring relate to each other. Harvard. nations. But I was always impressed with These parenting studies often help ordi- Goldman was thrown off guard when her quiet faith in Christ and her devotion nary people gain a healthier understand- Professor Diana Eck started her first to the church. I have a hard time think- ing of their own parent-child relation- lecture with this decla- ing that some 19-year-old undergradu- ships. New parents find it very helpful to ration: “If you know one religion . . . you ate who has earned an “A” grade in two read parenting guides, which are based don’t know any.” Goldman had gone to college courses in comparative religions on studies of many different family -set Harvard thinking that he already knew “knows” his own religious perspective tings. Adults who were abused by their one religion very well; he had been better than my grandmother knew hers. parents need desperately to be reassured,

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by people who know about families in general, that what they experienced was not “normal”—that they don’t have to feel guilty about the childhood hurts and fears that still keep cropping up in their lives. And for other people, it is encour- aging simply to see that their experiences with parenthood are better than the run- of-the-mill. “Comparative parenting” ex- ercises, then, can sometimes help us gain a better grasp of our own very personal parenting relationships. And the same holds for religion. It is surely too simplis- tic to say, “If you know only one religion then you don’t know any.” But it does make sense to say that exposure to other religions can deepen my understanding of my own faith commitment.

DAVID BOSCH

“Such language boils down to an admission that we do not have all the answers and are prepared to Simonson ©Kurt live within the framework of penulti- Hospitality and the Religious Other tion. It is going beyond what is expected mate knowledge, that we regard our Meaningful exposure to other religious of us. True hospitality carries with it an involvement in dialogue and mission perspectives requires a form of spiri- element of vulnerability. When Jesus as an adventure, are prepared to take tual hospitality. One of the best books showed hospitality to people whose risks, and are anticipating surprises on hospitality that I know of was writ- lifestyles and ideas he strongly opposed, as the Spirit guides us into fuller ten by Christine Pohl, who chose an apt it got him into trouble with the religious understanding. This is not opting for title for her book on the subject: Making leaders of his own day: “The Pharisees agnosticism, but for humility. It is, Room. That is just the right image. To and their scribes were complaining to however, a bold humility—or a humble show hospitality is to create space for his disciples, saying, ‘Why do you eat boldness. We know only in part, but the needs of others. We are being hos- and drink with tax-collectors and sin- we do know. And we believe that the pitable when we give weary ones a place ners?’” (Luke 5:30). To be sure, those faith we profess is both true and just, to sleep, and when we make room at our religious leaders were guilty of quite and should be proclaimed. We do this, tables for people to share our food. a bit of self-righteousness. But we can however, not as judges or lawyers, but at least understand something of their As Christine Pohl also points out, though, as witnesses; not as soldiers, but as concerns. When we show hospitality we the word “hospitality” has been robbed envoys of peace; not as high-pressure are often taking some risks. of its original core meaning in recent salespersons, but as ambassadors of times. We talk much about the “hos- In extending hospitality to people, the the Servant Lord.” pitality industry,” referring thereby to notion of making room, of creating space, David Bosch, Transforming Mission: “hotels and restaurants which are open is often quite a literal thing. But it is also Paradigm Shifts in Theology of Mission to strangers as long as they have money helpful to think about the benefits of (Maryknoll, NY: Orbis Books, 1991), 489. or credit cards.”1 True hospitality goes making room in a metaphorical sense. much deeper than an economic transac- Here, for example, is a passage from a

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 4 WWW.EVANGELICALINTERFAITH.COM journal kept by Father Henri Nouwen, teenth-century Protestant reformer John religions. Some Christians emphasize where he describes the ways in which Calvin, makes an important point when evangelizing strategies that are heav- his prayer life is a welcoming of thoughts he tells us, at the very beginning of his ily weighted toward explicit convicted- and concerns into his consciousness: great work, the Institutes of the Christian ness: present the message of the gospel Religion, that “the knowledge of God and and invite people to become Christians. (P)rayer is the only real way to [knowledge of] ourselves” are “joined Other Christians rely heavily on civility: clean my heart and to create new by so many bonds” that “which one engage in polite dialogue with people space. I am discovering how im- precedes and brings forth the other is from other religious communities in the portant that inner space is. When not easy to discern.” This means, Calvin hope of promoting mutual understand- it is there it seems that I can re- says, that we never truly know ourselves ing and cooperation. ceive many concerns of others... unless we have “first looked upon God’s I can pray for many others and The defenders of each of these ap- face.” If we move through our days with- feel a very intimate relationship proaches often don’t get along very well. out contemplating the will of God, he with them. There even seems says, we will be “quite content with our to be room for the thousands of own righteousness.” But “once we begin suffering people in prisons and to raise our thoughts to God, and to pon- in the deserts of North Africa. JOHAN HERMAN BAVINCK der his nature, and how completely per- Sometimes I feel as if my heart fect are his righteousness, wisdom, and “Every Christian knows that he is expands from my parents travel- power,” then what we thought was per- always apt to hide the truth by his own ing in Indonesia to my friends fectly acceptable in ourselves “will prove unrighteousness, and that only God’s in Los Angeles and from the itself the most miserable weakness.”3 grace has taught him to acknowledge Chilean prisons to the parishes and confess this as sin. With such in Brooklyn. Now I know that it That fits the psalmist’s experience in humility the Church can give its tes- is not I who pray but the Spirit of Psalm 139. When he invites God to exam- timony in the world of other religions. God who prays in me... He him- ine his innermost being, he is not think- As I have said elsewhere, “As long self prays in me and touches the ing of himself as opening the window as I laugh at what I regard as being whole world with his love right to his soul to the divine gaze. He knows foolish superstition in other religions, here and now. At those moments that for God that window is always open. I look down upon the adherents of all questions about “the social His invitation is in fact a submission, an them.” Then “I have not yet found the relevance of prayer, etc.” seem acknowledgement of something that key to his [the religious other’s] soul. dull and very unintelligent...2 is already a fact. The most important As soon as I understand that what he thing in what the psalmist says is his re- It is this same kind of consciousness ex- does in a noticeably naïve and childish quest that God will “lead me in the way panding, this metaphorical making room, manner, I also do and continue to do everlasting” (Psalm 139:24). We need to that I want to apply to interreligious again and again in a different form; as allow the divine gaze to teach us and dialogue. This image does capture some- soon as I actually stand next to him, lead us in new ways. thing of the vulnerability, the risk-taking I can in the name of Christ stand in character of intellectual activity. When we No of civility is adequate opposition to him and convince him invite “the other” into our mental space, without self-critique—taking an hon- of sin, as Christ did with me and still we are never quite sure how the encoun- est look at our own motives and pur- does each day.” ter will go. But there are strong Christian poses. And this can only happen when Johan Herman Bavinck, The Church reasons for inviting the ideas that come we acknowledge that we desperately Between Temple and Mosque (Grand Rapids, from others—even new and strange oth- need God to reveal to us what is really MI: Eerdmans Publishing, 1961), 200-201. ers—into our hearts and minds. going on in our inner being. And hav- ing begun to be instructed by looking to the will of God, we can also plead to be God’s Critique guided “in the way everlasting.” Spiritual hospitality means also wel- The evangelizers accuse the dialoguers coming God’s gaze into our inner places. Having noted the need for God’s critique of sacrificing the gospel for religious rel- To be sure, “welcoming” may be too pos- and self-critique, how do we proceed in ativism; they fear that the unique claims itive a term. I know that I don’t exactly engaging in interreligious dialogue as a of Christianity will be bartered away in welcome God’s gaze into my private form of spiritual hospitality given the po- interreligious dialogue. The dialoguers places. Sincerely saying the psalmist’s larizing tendencies within Christianity? respond by accusing the evangelizers of “Search me, O God, and know my heart” a religious imperialism that runs rough- (Psalm 139:23) is no easy thing. shod over the genuine insights that can Polarized Approaches be found in other religious traditions; It helps to know that the searching hap- We Christians seem to be fond of polar- they want to avoid a dogmatic spirit. pens whether or not we give God per- izations. This propensity shows up in mission. My favorite theologian, the six- discussions about our approach to other Do these two approaches need to be

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 5 WWW.EVANGELICALINTERFAITH.COM treated as an either/or choice? Is it pos- sible to see evangelism and dialogue as complementary activities? I’m inclined to look for some way of integrating the two emphases. Why can’t Christians en- gage in evangelization while at the same time hoping to gain new understanding through dialogue with other religions? When “evangelism” and “dialogue” be- come the watchwords of two opposing camps, it leaves some of us very uncom- fortable. For example, I find that the dialoguers often explain their approach in ways that leave me no choice but to stay out of their camp. Theologians rep- resenting the dialogue cause often do sound relativistic; some of them even in- sist that interreligious dialogue is an im- portant phase in our “evolution” toward a new “global theology” to which various

religions will contribute their particular Simonson ©Kurt “hypotheses” about ultimate reality. their claims to theological uniqueness how I, an evangelical, could have such I cannot accept a call to interreligious reduced to mere “hypotheses” about a close association with Judaism: “Don’t dialogue that rejects Christianity’s spiritual things. There are genuine dis- you evangelicals try to evangelize Jews?” claims to uniqueness. And, frankly, I agreements between the different reli- I said that I do believe it’s important to know Jews and Muslims who would also gions. In the final analysis, the choice share my faith in Jesus Christ with non- reject that approach. They do not want between religious perspectives has to Christians, including Jewish people. But do with mutually exclusive truth-claims I also think it’s wrong, I told him, to treat about reality and goodness. No amount Jews as nothing more than evangelistic of dialogue will make these differences prospects. go away. He quoted my comment in his news But this does not mean that I’m a con- story, and when it was published, both sistently comfortable resident of the Jews and Christians asked me to explain evangelizing camp. My fellow evange- these remarks further. Understandably, WALTER BRUEGGEMANN lizers do sometimes (and I stress the each group focused on a different as- “[T]he dominant Christian tradition sometimes) tend toward dogmatism and pect of what I had said. I was glad for has not fully appreciated the way in imperialism—especially in reaction to the chance to elaborate on the subject, which the dialectic of assertion and the relativistic statements of many dia- since it is an important one. abandonment in the human person is a loguers. But that does not mean they’re I believe in evangelism. I want to talk counterpart to the unsettled interior- right in rejecting dialogue altogether. about my faith in Jesus Christ with my ity of Yahweh’s sovereignty and fidelity. I want an evangelizing Christianity that Jewish friends, and I support ongoing ef- It seems to me that the classical is open to civil dialogue with non-Chris- forts to communicate the gospel. I would Christian tradition must relearn this tians. So I look for ways of transcend- be unfaithful to my evangelical convic- aspect of the interaction of God and ing these polarized positions. There is tions if I ignored the clear biblical call to human persons from its Jewish coun- much to be gained from holding firmly present the evangel—the good news that terpart. This is the enduring impera- to Christian truth-claims while genu- Jesus is the heaven-sent Son of God—to tive of , to recover from inely engaging other people in serious all people, including Jewish people. others what one’s own interpretive discussion. focus has made unavailable.” But I also feel a strong need to listen to Jews. Even if I thought they were unwill- Walter Brueggemann, Old Testament Transcending the Polarization ing to listen to my views (which has not Theology: Testimony, Dispute, Advocacy I work closely with Jewish organizations been my usual experience), I would still (Minneapolis, MN: Fortress Press, 1992), 459. on projects having to do with religious find conversation with them worthwhile. liberty and other issues of public con- Jewish people have much to teach me cern. A newspaper reporter once asked about Judaism and about their perspec-

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 6 WWW.EVANGELICALINTERFAITH.COM tives on the teachings and actions of the essentially dialogic in nature. Christian community. They are also help- That is good and noble. But it’s impor- ful allies in many aspects of the struggle tant that all dialogue with persons of for public righteousness. And parallel other religious groups not be merely a benefits can be gained from promoting strategy for evangelism. We mustn’t set better understanding of and cooperation these relationships up in such a way with Muslims, , Mormons, and JOHN STOTT that our efforts will be a failure if the other religious communities. relationships don’t develop into evange- “The church must also become im- listic opportunities. mersed in secular society, and not The Value of Complementarity stand aloof from it. Both ‘presence’ Francis Schaeffer, a Christian leader who It is important, I think, to value both and ‘dialogue’ are indispensible to did much to foster the idea of a more intel- evangelism and dialogue without reduc- evangelism, not as an alternative to lectually reflective evangelicalism, talked ing the one to the other. The two activi- proclamation, but as providing the often about the importance of “co-bellig- ties have a complementary relationship. only context within which the procla- erency.” By that he meant that we should mation may be made with Christian Indeed, dialogue can be an important find ways of cooperating with people of sensitivity.” strategy for evangelism—a fact that’s other faith-perspectives in working for Reverend John Stott, “The Significance been recognized by evangelicals who the common good. This would mean, of Lausanne,” in The Study of Evangelism: call for “relational evangelism.” In many he insisted, we would form ad hoc alli- Exploring a Missional Practice of the Church, situations, the best way to evangelize ances—working with one group on this ed. by Paul W. Chilcote and Laceye C. cause and with another on a different Warner (Grand Rapids, MI: Eerdmans Publishing, 2008), 310. cause. Interreligious understanding is a helpful means to gain the appropriate information and sensitivities to seek out that kind of cooperation. much about what is happening in our secularized culture, I have even been The Islamic Challenge able to express some admiration for the “9/11 changed everything.” That is said so ways Muslims in the United States have much that to repeat it comes across as resisted many of the things in that cul- a cliché. The problem, though, is that ture that I also want to resist. it isn’t true. The horrible events of Sep- tember 11, 2001, did shock us, and for a while it looked like it might have a per- manent effect on the American mood. But we seem to have slipped back as a culture into many of our old attitudes and habits. What did change permanently as a re- sult of 9/11, though, is our perspective on . Suddenly what had been expe- rienced as a fairly abstract set of issues about religious differences — or when concrete, they were issues for other parts of the world — have become very personal and local for many of us.

©Matthew Krabill ©Matthew In the past — prior to the events of 9/11 Krabill ©Matthew — I had approached my discussions with people is to establish strong bonding re- There was always, of course, the all-im- Muslim leaders in a fairly relaxed fash- lationships with them: listening to them, portant question of who Jesus Christ is. ion. I even felt a kind of kinship with identifying with their hopes and fears, But here too I often felt a kinship of sorts. them. As a Calvinist I have a lofty view gaining their trust. Then, when we do My Muslim friends have always insisted of God’s sovereign power, and I could have the chance to talk with them about on expressing their great appreciation affirm certain theological parallels be- the gospel, they can accept our words as of Jesus of Nazareth, pointing to the tween my theological understanding of an expression of love for them. The em- fact that their holy book itself sees him the deity and that of my Muslim coun- pathic give-and-take of this approach is terparts. And as a person who worries …continued on page 10

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usilo Bambang Yudhoyono, the president of Indonesia, wrote an interesting Discussion of the Aims Sarticle in a special issue of The Economist on how Muslim countries and the of Evangelical Interfaith West can live in harmony in the twenty-first century. What is most significant about President Yudhoyono’s article is his attempt to re-narrate how people in Dialogue Muslim countries view Westerners and how Western societies view Islam. Similar to how the former leaders of the Soviet Union and the United States in the 1980s and 1990s had to tell a new story in which the national “others” were no longer In light of our commitment to enemies but rather strategic economic partners, Yudhoyono argues that Muslim nations and Western nations must find a way to help people re-see those formerly the authority of Scripture and viewed as “threats” now as partners against the real enemies of climate change the gospel of Jesus Christ, this and terrorism. The key elements in this retelling of present reality for Yudhoyono are to be found in religious and cultural education and appreciation at the grass- journal seeks to fulfill its vision roots level, increased cooperation and understanding at the national levels, and statement by: ensuring that economic benefits reach all civilizations.1

It could be argued that a similar type of re-narration concerning religious “others” Fostering discussion on interfaith issues is needed within Western Evangelicalism today. In some sectors of Christianity, between faculty, practitioners, and society is portrayed as a battleground in which the Christian faithful must wage students from Evangelical traditions war against God’s enemies. While across the globe. “battle” language is used in some biblical texts, it certainly is not the We strongly believe that scholarship and proper metaphor that should be the academy have an important role to play used in shaping Christian witness in helping society develop healthy and sus- in society, especially for how Chris- tainable forms of interreligious interactions. tians should understand people of However, we are mindful that while inter- other religions. As Paul reminds us, faith dialogue has become a more dominant “Our struggle is not against flesh feature in Western societies, in many parts of and blood...” (Ephesians 6:12). Cer- the world and interfaith tainly Jesus’s discussion in Luke 10 cooperation are not new phenomena. More- of the good religious “other,” the over, exchanges between people of diverse Samaritan, should cause us to re- faiths have not been confined to the acad- ©Matthew Krabill ©Matthew think our use of enemy language. emy, but rather have found their most com- Yet even those Evangelicals who do not subscribe to the enemy mentality still mon intersections in the marketplace and struggle to find ways of living in religiously pluralistic societies. public square.

Richard Mouw’s articulation of convicted civility is a timely word in helping West- With this in mind, we believe that praxis and ern Evangelicals re-narrate the story of what Christian witness amidst diversity theory must inform and feed one another. should look like, and how we can develop better ways of seeing and relating to our The flow of knowledge and learning moves religiously diverse neighbors. While much more needs to be said in the discussion in both directions: from professors to practi- of faithful Christian witness amidst religious pluralism, a robust embodiment of tioners and from practitioners to professors. convicted civility is essential in avoiding the many polarized approaches that fail Ideas are important and they do influence to embrace one aspect or the other in biblical tensions. Such tensions include dia- our actions, but our actions also play a vital logue and evangelism, humility and boldness, proclamation of the gospel in word role in forming how we think. Any person and deed, and finding common ground for interreligious collaboration in seeking who has engaged in ongoing interfaith dia- the welfare of society while maintaining religious distinctives. logue knows from experience that the line between culture and religion is not easily de- These new global realities present numerous challenges and opportunities, threats finable. Consequently, what a person reads and possibilities about which Evangelical Christians need to be thinking critically if about Judaism from a book (or on the In- we are to be faithful to the gospel of Jesus and sensitive to the ’s ongoing ternet), with regard to both its theology and work around the world today. As an editorial board, we feel it is important at this practices, should be considered secondary or point in our first year of publication that we explain the core values of Evangeli- background information when dialoguing cal Interfaith Dialogue and the space for dialogue that we hope to create with this with a Jew. That is to say, my Jewish friend journal. and dialogue partner teaches me about his 1 Susilo Bambang Yudhoyono, “How to Let Islam and the West Live in Harmony,” in The Economist: The World in 2010, December 2009.

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 8 WWW.EVANGELICALINTERFAITH.COM or her Judaism. In short, as Kosuke Jesus, faithfulness to God’s mission Koyama has said, we dialogue with Wrestling together publicly and as was embodied in such a way that each and learn from a particular Buddhist, a community on the challenges, person was treated with love and dig- not simply with doctrines of Bud- opportunities, and dangers of nity, not simply as objects in need of dhism; with a particular Hindu, not engaging in interfaith dialogue. conversion. Thus, to insist on dialogue solely with . This kind of ex- to the neglect of evangelism, or to opt While an important editorial assump- periential learning and exchange can- tion is that interfaith dialogue is not for evangelism over against dialogue, not simply be codified in books nor optional for faithful Evangelical wit- is to miss an essential part of faithful- acquired in the academy alone. We ness, we seek to include Evangeli- ness to Jesus and God’s mission. need to hold together both of these cal voices that come from inclusivist aspects—of learning about other re- This journal will seek Christian voices and exclusivist perspectives. While ligions through books and research that express arguments for the ways in the space we seek to create is for an and from encounters with specific re- which Evangelicals should conceive of in-house Evangelical dialogue, we ligious “others”—if our approaches to this essential relationship between dia- will not be closed off to listening to interfaith dialogue are to take into ac- logue, evangelism, and mission. any member of society or the Chris- count the complexities of the religious tian community. Knowing that the experience of others.1 prophet Jonah received a rebuke from Beginning to heal the divisions This journal seeks out Christian voices pagan sailors and Balaam a rebuke within Evangelicalism between from around the world, both present and from a donkey, we Evangelicals would mission and dialogue by past, who can help foster this lively inter- do well to listen to critiques not only articulating the missiological action and reciprocity between scholars from within our community, but those guidelines for dialogue. and practitioners. outside as well. Grounding dialogue in the mission of This journal seeks to listen closely to the God is an important place to begin. Creating space for new Evangelical voices and trends in our societies that are However, we must also be pastoral in approaches to interfaith dialogue having a significant role in shaping the our approach to how this growth and to be pioneered, drawing on ways in which society thinks about reli- change takes place within the larger a robust biblical, theological, gion and life. Evangelical community. We must missiological, and psychological not proceed too quickly and alienate foundation. those within the community who have Grounding interfaith dialogue in sincere and honest questions and ob- Each domain of Christian scholarship the missio Dei. jections to our work. This requires us has a role to play in these discussions, If interfaith dialogue is to move be- to listen and speak to the underlying and none will be excluded. The missi- yond a peripheral activity within main- fears and questions posed to us by ologist’s insights into culture and con- stream Evangelicalism, and if all Evan- textualization of the gospel, the psy- sincere and honest inquirers. It also gelicals are to be trained in faithful, chologist’s study of moral exemplars requires us to provide models and ex- effective, and informed interreligious and attention to the holistic formation amples of how various approaches to interactions, we must emphasize the of persons, and the theologian’s and dialogue are taking place and can take ways dialogue is firmly grounded in philosopher’s focus on worldview, place today. the larger mission of God. The mis- epistemology, and metaphysics all are sion of God, missio Dei, is the basis This journal seeks Christian voices that important voices that need to be inter- of Christian life and mission. Jesus speak honestly about the real challenges acted with. Breaking down silos that is a key hermeneutical lens through and dangers of engaging in interfaith separate various academic disciplines which we understand God’s mission work, and will bring together stories of is as important as bridging the praxis- and his call to proclaim the good news faithful and creative interreligious experi- theory divide discussed above. of the gospel. This emphasis on Christ ences from around the globe and through- This journal seeks out Christian voices in understanding the missio Dei is es- out Church history. that can help us actively seek integration sential for holding together evange- 1 Kosuke Koyama, Water Buffalo Theology and collaboration across disciplines. lism and dialogue. In the ministry of (Maryknoll, NY: Orbis, 1999), 93-95.

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 9 WWW.EVANGELICALINTERFAITH.COM Convicted Civility… …continued from page 7

as an exalted witness to the Truth. My That instinctive response on my part could bring acts of reprisal against in- typical response to that has been to ex- was based on a realization that the 9/11 nocent Muslims from the advocates of press appreciation for that positive view destruction we were witnessing was an violence in the Islamic community. of Jesus, but to move on to talk about important teaching moment. To be sure, What did happen as a result of 9/11 was why I see the atoning work of Christ the lessons were much bigger than sim- a new sort of dialogue that focuses on on the Cross—a teaching that Muslims ply an exercise in interreligious under- issues of violence and love, peace, and reject—as the real solution to the deep standing. But there were also significant interreligious understanding. The human problems of sin and guilt. interreligious issues at stake. Dialogue seminary that I lead successfully ap- with Muslims was no longer something plied for a major grant from the United we did “below the radar screen.” We States Justice Department to engage in now needed to talk openly to our fellow discussions with Muslim leaders, both Christians, and other citizens, about our nationally and internationally. The understanding of Islam as a social-polit- kind of results that we achieved, along ical presence in the world at large and in with other dialogues of a similar nature, American life in particular. were highlighted in a very public way by And we needed to give a show of sup- a strong statement issued by 38 Muslim JOSEPH CUMMINGS port for our Muslim friends. What had scholars from around the world—in a document addressed, on October 13, “Since 9/11, there is a titanic struggle previously been a conversation that fo- 2006, to Christians: “A Common Word going on in the heavenly realms. It is cused on the nature of God and the way Between Us and You.” This statement, not a struggle between Muslims and to salvation now had to take on a focus which details what the Muslim leaders Christians or between Muslims and on violence, peacemaking and citizen- see as teachings that they share with the West. Rather, I am talking about ship. And it also meant that many of us Christians, has led to continuing con- a struggle within Christianity itself, a in the Christian world had to make the versations. The basic concerns of that struggle for the soul of the Christian case to our fellow Christians that global lengthy document are captured nicely faith.” Islam is a complex phenomenon, with many different “denominations”—that in these comments: Joseph Cummings, From Seed to Fruit: not all Muslims line up with Osama bin Whilst Islam and Christian- Global Trends, Fruitful Practices, and Emerg- Laden. ity are obviously different reli- ing Issues Among Muslims, ed. by Dudley gions—and whilst there is no Woodberry (Pasadena, CA: William Carey Muslim leaders in the United States Library, 2008), 319. were criticized by many in the wake of 9/11 for not offering a bold condemna- tion of the horrible deeds of 9/11. Those of us who stayed in conversation with In all of that, I learned to like the Mus- them understood the caution on their lims with whom I was having dialogues. part. While our Muslim friends were Many of them were warm human be- deeply distraught by the events of 9/11, ings who were enjoyable conversation they were not sure how best to speak to partners. And those were the folks the issues. What might come across as who came to my mind very quickly as a formal statement of condemnation to I watched the planes crashing into New the American public might well be seen York’s Twin Towers. as the sort of betrayal that would elicit reprisals against their own people from Even as I was reeling at what I was see- Muslim extremists. How should the case ing on the TV screen in my home, one of for Muslim peacemaking be made? How our Fuller administrators called to ask best can the complex views about Islam me what I wanted him to do or say as and societal pluralism be set forth? a response on the part of our seminary community. One initiative that I set in I have wished that Muslim leaders in motion right off was a call to the head- the United States had quickly spoken quarters of a local Muslim organization out with a condemnation of the acts to tell them that we were praying for of terrorism. But I also came to under- them and were prepared to stand with stand their sense of caution. They want- them in the likely event that there would ed to say something substantive on the be a reaction against local Muslims over subject, but at the same time they were what was clearly a terrorist attack. fearful for their own people. They were

genuinely worried that speaking out Simonson ©Kurt

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 10 WWW.EVANGELICALINTERFAITH.COM minimising some of their formal before falling into his arms.”5 fact moving away from the very differences—it is clear that the God we confess and proclaim.6 I find this comment intriguing. I also Two Greatest Commandments are have to admit that Weil’s way of putting an area of common ground and the point makes me a little nervous. I Asking Questions a link between the Qur’an, the balk at her suggestion that Christ wants I once heard an African Christian leader Torah and the New Testament. us to value truth more than we value tell what it had been like for him to turn ...So let our differences not cause him. But I also know that Simone Weil away from animistic religion to embrace hatred and strife between us. Let never meant to suggest that we should Christ. “There were many things in my us vie with each other only in not be totally committed to Christ. Her righteousness and good works. writings are rich expressions of deep de- Let us respect each other, be fair, votion to her Lord. just and kind to another and live What Weil is pointing to, I think, is the in sincere peace, harmony and need to have such a total trust in Christ mutual goodwill.4 that we are not afraid to follow the truth Not a bad basis for interreligious dia- wherever it leads us. He is “the true light, logue and cooperation in general! which enlightens everyone” (Jn 1:9). Je- sus is the Truth. We do not have to be afraid, then, to enter into dialogue with Talking About Religion Proper people from other religious traditions. If Now we should consider some impor- we find truth in what they say, we must tant questions. Except for evangelistic step out in faith to reach for it—Jesus’s purposes, is it really worth our while to arms will be there to catch us! attempt dialogue about God and human nature and salvation? How can a true Interreligious dialogue, then, can be an Christian have genuine “dialogue” with activity that we Christians undertake in a Muslim on spiritual topics? Doesn’t a Christ. The apostle Paul proclaims an commitment to dialogue mean that I’m important truth when he tells the Co- willing to follow the conversation wher- lossians that in Christ “all things hold ever it leads, even if it means changing together” (Col 1:17). The Son of God also my basic convictions? How could I ever holds the “all things” of other religions agree to that kind of process? together. His Spirit is everywhere at work. No religious conversation can ad- These are not cranky questions. They dress matters that take place outside of express important concerns. I have to his sovereign rule. admit it: if entering into dialogue with Muslims means that I must be willing I cannot put my faith in Christ as Savior to set aside my in the uniquely re- on the negotiating table in my discus- demptive work of Christ, then I cannot sions with other religionists. But I can Simonson ©Kurt do it. For me that is one of several non- come to the conversation with a genuine tribe’s religious stories that prepared negotiable convictions. openness to learning new things about me for the gospel. When I first heard the scope of Christ’s “hidden” author- the story of Jesus, it did not strike me What, then, can dialogue teach us about ity and power. And these lessons can as a completely new and strange thing. spiritual matters? “All truth is God’s in turn reveal to us new things about What I said to myself was, ‘Aha! So that truth” is a venerable affirmation of others and about ourselves. Mark Heim is the answer!’” the Christian tradition. And the main- makes this point well: stream of that tradition has never meant This man first experienced Christ as the by this that spiritual truth is limited to [T]he better we know [other] answer to questions that he had long what is explicitly taught in the Bible. As faiths from the inside, the bet- been asking from within the framework God’s Word, the Bible is a direct source of ter we will sense where in a deep of another religion. This should not truth. But it also helps us test claims to sense we can affirm them and surprise us. St. Augustine’s oft-quoted truth that come to us from other sources. where in our dialogue we must prayer expresses a profound fact about Consider how the French mystic Simo- speak critically, as we are willing the human condition: our hearts are ne Weil described the Christian’s search to listen. We must be very sensi- restless until they rest in God. The spiri- for truth: “Christ likes us to prefer truth tive to their understandings of us, tual restlessness that characterizes the to him because, before being Christ, he for they will teach us where we, human quest can find fulfillment only is truth. If one turns aside from him to within the supposed security of in Christ. Interreligious dialogue can be go toward the truth, one will not go far the way and truth and life, are in an important way for us to understand

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 11 WWW.EVANGELICALINTERFAITH.COM better the ways in which our human may arise in the minds of those in pioneering interfaith dialogues with Jews, Latter- restlessness is expressed in different reli- who watch them. This may give the Day Saints, and Muslims. gious settings. Christian the opportunity to sharp- en up these questions in the enquir- 1 Christine D. Pohl, Making Room: Recovering Bishop Stephen Neill was a great mis- ing mind, to suggest that perhaps Hospitality as a Christian Tradition (Grand sionary-theologian who spent many de- the answers to such questions as are Rapids, MI: Wm. B. Eerdmans Publishing Co., cades in . He passionately pursued given in the Hindu system are not 1999), 4. interreligious dialogue, but always out entirely satisfactory, and lovingly 2 Henri J. M. Nouwen, The Genesee Diary (Gar- of a deep conviction that Jesus is the point those who are willing to listen den City, NY: Doubleday, 1976), 74-75. only true Savior of humankind. His com- to the one in whom all human ques- 3 John Calvin, The Institutes of the Christian Reli- ments about Hindu-Christian relation- tions can receive their all-sufficient gion, trans. John Allen, 2 vols. (Philadelphia, PA: ships highlight the importance of interre- answer, the Lord Jesus Christ.7 Westminster Press, n.d.), bk. I, ch. i, secs. 1-2. ligious conversations in which we probe 4 http://www.acommonword.com/, accessed June together the questions, and the answers, 1, 2009. that shape our lives: This essay is taken from Uncommon Decency: 5 Simone Weil, Waiting for God, trans. Emma [T]he Christian task is to live out the Christian Civility in an Uncivil World by Richard Craufurd (San Francisco, CA: Harper and Row, life of Jesus Christ before the eyes of J. Mouw. Copyright(c) 2010. Used by permission of 1973), 69. [others]. They cannot see him. They InterVarsity Press, P.O. Box 1400, Downers Grove, IL 6 S. Mark Heim, Is Christ the Only Way? Chris- 60515, www.ivpress.com. will not see him, unless they can see tian Faith in a Pluralistic World (Valley Forge, him in the lives of his followers. If Dr. Richard J. Mouw is president of Fuller Theologi- PA: Judson, 1985), 150. Christians are as different from oth- cal Seminary and Professor of Christian Philosophy. 7 Stephen Neill, Christian Faith and Other Faiths ers as they ought to be, questions As an Evangelical leader, Dr. Mouw has been active (Downers Grove, IL: InterVarsity Press, 1984), 124.

Praxis: Dr. C. Douglas McConnell Mutual Understanding and Collaboration: A Case Study in Muslim-Evangelical Dialogue This paper was prepared by Dr. C. Douglas McConnell for the Fourth Forum for Al-Azhar Graduates, held in Cairo, Egypt, June 28-30, 2009.

Introduction: An Antidote to In the spirit of that historic gathering, it Stereotypes is the purpose of this paper to provide a e live in very turbulent times. case study of how an evangelical semi- WTechnology has given voice to ev- nary is participating in dialogue and eryone, the wise as well as the ignorant. building bridges between Muslims and No longer can we assume that the influ- Christians. It is a self-study to determine ence of the academy has a premier role the current course of engagement with in shaping public opinion. It is, there- its implications for further steps toward fore, time for reasoned voices to speak alleviating the causes of tension between out using the available media to engage us, while also reflecting on the integrity to our beliefs as Evangelical Christians. those whose rhetoric incites hatred and perpetuates stereotypes. As Scripture says, “Neither shall you bear false wit- Defining Our Terms and Labels ness against your neighbor” (Deuter- To begin, it is important to distinguish onomy 5:20). between Christianity and the West from an evangelical perspective. It is always In the past several years, there have difficult to claim that a term like the been a number of encouraging moves West can represent such a broad sector toward greater mutual understanding, Muslims and Christians affirm of human society with any degree of as exemplified by the October 2007 let- the unity and absoluteness of accuracy, especially given the propen- ter “A Common Word Between Us and God. We recognize that God’s sity for individualism in Western soci- You.” Building on this important step, merciful love is infinite, eternal eties. It is even more difficult to equate those in attendance at the “Loving God and embraces all things. This Christianity with the West, due to an and Neighbor in Word and Deed: Im- love is central to both our reli- equally heartfelt belief in the separa- plications for Christians and Muslims” gions and is at the heart of the tion of church and state, particularly in conference at Yale University in July Judeo-Christian-Islamic mono- the United States. In the minds of com- 2008 affirmed that: theistic heritage.1 …continued on page 14

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 12 WWW.EVANGELICALINTERFAITH.COM BOOK REVIEW Christians and Muslims: Problems and Potentials in a Post-9/11 World by Peter G. Riddell. Leicester, England: InterVarsity Press, 2004. Book Review by Melody Wachsmuth Melody Wachsmuth holds an MA in Theology and Cross-Cultural Studies from Fuller Seminary. Since 2007, she has been involved in interfaith dialogue with people from various faith traditions including Jewish, Muslim, and Mormon.

Peter Riddell takes a multilayered approach in his exploration of Chris- tian attitudes and actions toward other faiths, specifically highlight- ing Islam. His overarching question of the why behind the acute need for Christians and Muslims to work on their relationship is not merely an isolated theological discussion; rather, Riddell takes into account

implications of globalization and the Krabill ©Matthew different views held therein by Mus- tinent questions addressing the issues what limited in depth. Therefore, lims and Christians, current trends emerging from his previous discussion. this book should serve as an intro- in immigration, and the resulting duction as well as a roadmap for Through his discussion, Riddell does not macropolitical, micropolitical, and questions that need to be further shy away from raising charged issues, social realities. Although the book researched and evaluated. even arguing that the West’s postcolo- is set in a British context, Riddell’s nial guilt often prevents an honest and Riddell’s book highlights an impor- honest appraisal of the issues in a critical engagement with the issues at tant concept in interfaith dialogue. pluralistic society are applicable to hand. The penetrating questions raised In a post-9/11 world, we must be the questions currently being asked in the final section of the book confront a careful not to divorce theologi- in the United States and other West- cal conversation from the socio- ern nations. multitude of issues, ranging from socio- political to understanding the Qur’anic cultural contexts where it is being Although the scope of this book view of violence. This multidimensional expressed. If religion is always ex- highlights political and social is- approach is partly the strength of this pressed uniquely in the culture in sues, providing a wide survey of book: its extensive, sweeping frame- which it finds itself, if cultures are both Christian and Muslim points of work allows one to grasp the numerous dynamic and fluid, and if forces of view, Riddell uses a four-part bibli- factors that play into both the problems globalization and immigration are cal framework with which to root his and potentials of Muslim and Christian changing specific sociopolitical con- discussion on interfaith relations: relationships in Britain. In addition, Rid- texts, then interfaith dialogue must God’s universal blessing to Abraham, dell’s inclusion of multiple streams of engage these realities. As Riddell the people’s rejection of this bless- Christian responses to other faiths pro- notes, “Western society seems to ing, the centrality of faith found in vides a wealth of resources and tools. It have advanced in its perception of Christ, and a dispersal of the mes- is with this foundation that he bridges the complexity of the world, but has sage. Riddell addresses the various the theoretical and conceptual to the also developed a growing reluctance currents that are influencing Chris- practical, raising questions that anyone to evaluate that complexity” (202). tian attitudes toward other faiths, might ask while living day-to-day in a Riddell’s critical observations and diverse Muslim attitudes toward the pluralistic society. As such, it is a valu- experiences, although set in a Brit- West and globalization, and the vari- able book for scholars, students, and ish context, raise a host of pertinent ous Christian responses to those of laypeople to begin understanding and questions and issues for Evangeli- other faiths, ranging from Catholic assessing the range and complexity of cals in America. Just as Riddell is expressions to Evangelical. Finally, the issues. However, although its ques- not afraid of the hard questions Riddell explores different types of tions are penetrating, the responses, facing Christians in Britain, neither reasons for dialogue and raises per- because of space limitations, are some- should we be.

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 13 WWW.EVANGELICALINTERFAITH.COM Mutual Understanding and Collaboration… …continued from page 12

mitted Christian people who live in the “Mission Beyond the Mission” expresses Abrahamic faiths—Judaism and Is- West, their faith is more often in contra- it this way: lam—and on groups from which we as diction to the mores and norms of west- Evangelicals have either come—Cath- Simply stated, the commands to which ern society. This is particularly true of olics—or those who have come from we respond are these: Evangelical Christians, despite the fact us—Mormons. Although we affirm the 1. Go and make disciples; that our social conservatism is so often engagement in dialogue with these and 2. Call the church of Christ to renewal; the majority opinion. other faith communities, we do so with 3. Work for the moral health of society; a strong sense of conviction to the fun- By way of further clarification, while 4. Seek peace and justice in the world; damental tenets of the Christian faith it is true that the majority in the West and and to the evangelistic mandate.9 claim to be Christians, this is in no way 5. Uphold the truth of God’s revela- a majority of Christians worldwide. For tion.5 Growing out of these commitments to example, in an annual statistical over- As is apparent in these five statements, evangelism and dialogue, members of we continue to live with the contrasts of the Fuller Seminary community are in- scholarship and activism. volved in a range of activities with Mus- lim scholars and clerics to create and sus- tain a civil society, thereby exemplifying Fuller Theological Seminary: A Case “convicted civility.” An important exam- Study in Convicted Civility ple of this engagement was the Conflict An important area of scholarly focus at Transformation Program of Dialogue Fuller Seminary is in response to com- with Muslims and Evangelical Chris- mands one and four, which call us to go tians sponsored by the U.S. Department and make disciples of Christ and to seek of Justice. The convening groups were peace and justice in the world. In obedi- Fuller Theological Seminary, Salam ence, we hold together our evangelical ©Matthew Krabill ©Matthew Institute for Peace and Justice, and the beliefs and our social activism. Our faith Islamic Society of North America. The view of global Christianity, it was re- is a missionary faith, proclaiming as dialogue began with consultations in ported that there are 447 million Chris- stated in Article 5 in Fuller’s Statement April 2005 and April 2006, leading to tians in the continent of Africa and 366 of Faith, “The only mediator between a collaboration over “three years in a million throughout Asia, as compared God and humankind is Christ Jesus our two-level project-scholarly and practi- to 221 million Christians in North Amer- Lord, God’s eternal son.”6 Equally, we tioner levels-to seek common practices, ica.2 The projection is that 42% of global are committed to obeying the whole patterns, and pathways for conflict re- Christians will live in Africa and Asia gospel of Jesus Christ—clearly stated in duction, resolution, and transformation by the year 2025.3 Therefore, any seri- Article 9—”by striving for social justice, between faiths as well as to learn how ous conversation regarding Christianity and by relieving human distress and to better resolve differences within our must include the voices of Christians need.”7 individual faiths.”10 The recent publica- from the majority world. A helpful perspective for managing the tion of Peace-Building by, between, and In defining Evangelicalism, Pierard and tension is found in President Mouw’s beyond Muslims and Evangelical Chris- Elwell describe it as “The movement in book entitled Uncommon Decency: Chris- tians, edited by Professors Mohammed modern Christianity, transcending de- tian Civility in an Uncivil World. Mouw Abu-Nimer and David Augsburger, is a nominational and confessional bound- identifies the core problem facing peo- wonderful example of the kind of col- aries, that emphasizes conformity to ple of strong convictions. laboration that is possible. the basic tenets of the faith and a mis- It is not enough merely to re- A second example of commitment is sionary outreach of compassion and ur- claim civility. We need to culti- Fuller Theological Seminary’s willing- gency.”4 Evangelicalism is characterized vate a civility that does not play ness to be a prominent signatory of by obedience to the basic tenets or fun- fast and loose with the truth ... the Yale declaration published on No- damentals of the faith. While the term to find a way of combining a vember 18, 2007, in the New York Times “fundamentalism” is primarily used in civil outlook with a “passionate as “Loving God and Neighbor Together: a pejorative sense today, it represents intensity” about our convictions. A Christian Response to ‘A Common an important aspect of what it means The real challenge is to come up Word Between Us and You.’” Build- to be an Evangelical. The Evangelical with a convicted civility.8 ing on this commitment to a serious fundamentals are the unifying beliefs Muslim-Christian dialogue was the at- that tie together such a disparate group In applying the concept of convicted tendance of five Fuller Seminary profes- from among the Christian traditions. civility, our seminary embraces dia- sors at a conference on dialogue at Yale As Evangelicals, we hold tenaciously to logue on a number of levels. Currently University, on July 28 to 31, 2008, which “the glorious gospel of Jesus Christ” and the seminary community has formally included a plenary presentation by Dr. its commands. At Fuller Seminary, our engaged in dialogues that focus on the Martin Accad of Fuller.

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 14 WWW.EVANGELICALINTERFAITH.COM This conference, which grew out of the book, Resources for Peacemaking in Mus- the orchards to pick fruit. This simple historic document “A Common Word,” lim-Christian Relations: Contributions from activity of life afforded us the opportu- is another significant step, as together the Conflict Transformation Project, edited nity to meet one another and enjoy a we embrace the goal of seeking peace by J. Dudley Woodberry and Robin Bas- slice of life together. It was followed by a and justice in the troubled world in selin, was published in 2006. Professor wonderful buffet dinner that continued which our two faith traditions constitute Woodberry brought together the work to foster our interaction. one-half of the population. Along with of six students who participated in the During the evening, I met the Honor- the Yale Conference delegates, Fuller Conflict Transformation Project, provid- able Professor Dr. Sallama Shaker, Dep- Seminary affirms: ing helpful insights into the changing uty Foreign Minister for the Americas, views of students who engage in dialogue We Christian and Muslim par- Arab Republic of Egypt. Professor Shak- alongside their professors. ticipants meeting together at er introduced the world of foreign diplo- Yale for this historic A Common macy from the perspective of an Arab Word conference denounce and A Key Element in Interfaith Dialogue: state in a way that purged my thinking deplore threats made against The “Dialogue of Life” of media generated stereotypes. In one those who engage in interfaith In preparing this paper, I was reminded evening of simple recreation, my life dialogue. Dialogue is not a de- of the observation by Archbishop Mar- was impacted by her warmth and intel- parture from faith; it is a legiti- cello Zago that as an essential part of our lect as she shared stories that deepened mate means of expression and approach to dialogue, we must embrace my understanding. A further outcome an essential tool in the quest for the “dialogue of life.”14 By this Zago in- of our relationship was the invitation to the common good.11 corporates the relational engagements participate in this important conference that go beyond the exchange of ideas sponsored by Al-Azhar University. Further building on our commitment, to a commitment to intentionally ... get Fuller Seminary hosted the Third Evan- It is precisely this type of positive in- to know one another as human beings, gelical Christian-Muslim Consultation: teraction that lies at the heart of Zago’s as neighbors, and as fellow citizens.”15 Common Word between Us and You, This must also go beyond the relational held April 16 to 19, 2009. The gathering opportunities of us as delegates to our included more than 40 Christian and families and our communities. Muslim scholars and clerics. The hope of the conference organizers, summa- A story shared by Fuller Professor Jim rized by Dr. Mahmoud Ayoub, scholar Butler illustrates the “dialogue of life” in residence at Hartford (Connecticut) in the actions of people near his home Seminary, was that it “would lead to in- in Claremont, California in the months creased peace between the two commu- after September 11, 2001.16 Churches or- nities and, eventually, increased peace ganized a number of events in support in the world.”12 Professor Don Wagner, of Muslims, including interfaith servic- a conference organizer, reflected on the es, hosting Islamic speakers to educate Krabill ©Matthew realization of their hope by observing church members on Islam, and shared concept of the dialogue of life. To limit that “one of the Imams affirmed [that,] meals. A particularly touching response the dialogue to those who are skilled in despite our obvious differences, we is related by Jerry Irish, a member of communication and highly educated in reached a deeper level of community.”13 Claremont Presbyterian Church: “Adult their faith traditions is to seriously miss community members organized to pro- an important aspect of dialogue. We as Beyond the commitment to formal inter- vide a daily presence around the City thought leaders within our faith tradi- faith dialogue with Muslims, members of Knowledge School, a local Muslim tions are called together by our shared of the Fuller Seminary faculty are ac- institution, to ensure the safety of its humanity to break down the barriers tively publishing and teaching in areas staff and students in the weeks follow- of hatred and bigotry that plague the that build on our obedience to the com- ing 9/11.”17 world. If this is to move from theory to mands of Jesus as expressed in Fuller’s practice, we must be willing to risk ex- Mission Beyond the Mission statements 3 On a personal level, the “dialogue of life” clusion for the sake of our embrace. In and 4. Two books are particularly note- can be illustrated beyond the interaction this, we will truly honor the common worthy. The first is Professor Glen Stas- in the plenary addresses, panel discus- word among us. sen’s 2008 book Just Peacemaking: The sions, and responses at a formal inter- New Paradigm for the Ethics of Peace and faith dialogue gathering. One evening, As it is written in the Bible, War. Building on his earlier work, which as delegates of the Yale Conference, we “Teacher, which commandment outlines ten practices for abolishing war, were taken by bus to an old Connecticut in the law is the greatest?” Jesus Stassen brings together a number of farm, where blueberries, peaches, and said to him, “You shall love the scholars to address issues of politics, so- other crops were grown. Before our din- Lord your God with all your heart, ciety, economics, and faith. The second ner together, we were invited to go into and with all your soul, and with

EVANGELICAL INTERFAITH DIALOGUE • SUMMER 2010 • ISSUE 1.3 page 15 WWW.EVANGELICALINTERFAITH.COM In the Next Issue – Fall 2010 FEATURED ARTICLE: Dr. Christopher J. H. Wright, International Director of Langham Partnership International, outlines a biblical theology of salvation and its implications for interfaith dialogue. PARTICIPANT REFLECTIONS: Dr. Veli-Matti Kärkkäinen will reflect on the historic gathering at the Edinburgh 2010 Mission Conference.

Mutual Understanding and Collaboration… …continued from page 15

Grove, IL: InterVarsity Press, 1992), 12. all your mind.” This is the great- role in making that happen.19 est and first commandment. And 9 For a discussion of specific presuppositions I hope that our future interactions will and principles for interfaith dialogue, see C. a second is like it: “You shall love be characterized by the gentle guidance Douglas McConnell, “Missional Principles your neighbor as yourself.” On of the Living God. and Guidelines for Interfaith Dialogue: An these two commandments hang Evangelical’s View of the Do’s and Don’ts of all the law and the prophets.”18 Dr. C. Douglas McConnell is dean of the School of Theological Dialogue,” in Evangelical Inter- faith Dialogue, Issue 1.1, Winter 2010. Intercultural Studies and associate professor of lead- In obedience to these commands, Fuller ership at Fuller Theological Seminary. Before coming 10 Mohammed Abu-Nimer and David Augs- Theological Seminary is exploring what burger, Editors, Peace-Building by, between, it means to love our neighbor, while re- to Fuller Seminary, McConnell and his wife, Janna, and beyond Muslims and Evangelical Christians specting our differences as well as our spent 15 years as missionaries in Papua New Guinea (Lanham, MD: Lexington Books, 2009), xii. commonalities. To truly love means to and Australia. 11 Joint statement of the attendees at the “Loving embrace others with civility while hold- 1 Joint statement of the attendees at the “Lov- God and Neighbor in Word and Deed: Impli- cations for Christians and Muslims” confer- ing to the convictions of our faith. In ing God and Neighbor in Word and Deed: Implications for Christians and Muslims” ence at Yale University, July 28-31, 2008. concluding his inaugural address, Full- conference at Yale University, July 28-31, 12 Quoted from press release for the Third er Seminary President Richard Mouw 2008. Evangelical Christian-Muslim Consultation: provided an important insight into what 2 David Barrett, Todd M. Johnson, and Peter Common Word Between Us and You. has become a guiding principle for our F. Crossing, “Christian World Communions: 13 Personal correspondence from Professor interfaith dialogues: Five Overviews of Global Christianity, AD Donald E. Wagner, North Park Seminary, 1800-2025,” International Bulletin of Mission- sent April 20, 2009. We are a people who believe ary Research 33, no. 1 (January 2009): 32. strongly in naming the Savior’s 14 Marcello Zago, quoted in Stephen B. Bevans 3 Philip Jenkins, The Next Christendom: The and Roger P. Schroeder, Constants in Context: name and witnessing to his Coming of Global Christianity (New York: Ox- A Theology of Mission for Today (Maryknoll, power to transform lives. It can- ford University Press, 2002), 3. NY: Orbis Books, 2004), 383. not be otherwise. 4 Richard V. Pierard and Walter A. Elwell, 15 Ibid. “Evangelicalism,” in Evangelical Dictionary of But we would do well also to Theology, 2nd ed. (Grand Rapids: Baker Aca- 16 Personal correspondence from Professor Jim emphasize the importance of demic, 2001), 405. Butler, Fuller Theological Seminary, sent June 20 and June 26, 2009. being emissaries of God’s gentle 5 Available online at http://documents.fuller. guidance. I am convinced that edu/news/html/mission_beyond_mission.asp, 17 Jerry Irish, book review of Beyond Toler- this emphasis is especially im- accessed April 15, 2009. ance, by Gustav Niebuhr (New York: Viking, 2008). Published in Pomona College Magazine, portant in our time. It is my deep 6 Available online at http://www.fuller.edu/ Spring/Summer 2009. hope that the evangelical move- about-fuller/mission-and-history/statement-of- 18 Matthew 22:36-40, NRSV. ment can consciously move into faith.aspx, accessed June 19, 2009. 19 Richard J. Mouw, “Educating for the King- a new dispensation of Christian 7 Ibid. dom,” in Fuller Voices: Then and Now, ed. Rus- gentleness, and I sincerely pray 8 Richard J. Mouw, Uncommon Decency: Chris- sell P. Spittler. (Pasadena: Fuller Seminary that Fuller Seminary can have a tian Civility in an Uncivil World (Downers Press, 2004), 45.

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