approach allows him to treat Islamic traditions and their Muslim interpretations with sensitivity and respect, not often found among Christian writings on .'[1] Ben- nett became a US citizen during 2012.

1 Biography

1.1 Background

Bennett was born in Tettenhall then an Urban District in Staffordshire, England. In 1966, he migrated to Aus- tralia with his parents, Howard Bennett (1922–1997) and Joan Bennett (1922–2007) and his two siblings. He com- pleted his final year of primary education in Australia then attended Maclean High School, Maclean, New South Wales. He was a member of the School Debating Team taking part in inter-school competitions, a member of the Radio Club, Student Leader of the Inter-School Christian Fellowship chapter and represented his class for a year on the Student Representative Council. He won prizes for acting and for History. After gaining his School Cer- tificate, he worked in Sydney as an officer in the state civil service 1972–1973.[2] Originally an Anglican, Ben- nett was baptised into membership of the Lower Clarence Baptist Church in 1969. He was active in the Christian Endeavor movement and as a youth camp leader. Clinton Bennett

Clinton Bennett (born 7 October 1955) is a British 1.2 Education American scholar of and participant in specialising in the study of Islam and Muslim- non-Muslim encounter. An ordained Baptist minister, he was a in Bangladesh before serving as the sec- ond director of interfaith relations at the British Council of Churches in succession to . Ben- nett has also taken part in the dialogue activities of the World Council of Churches. A graduate of , and Oxford Universities he has held sev- eral academic appointments in the UK and in the United States, where he now lives. He currently writes for various publications and teaches part-time at the State University of at New Paltz and at Marist College. He is a Fellow of the Royal Asiatic Society, of the Royal Anthro- pological Institute and of the Committee for the Scientific Examination of . He has authored books, chap- Aston Webb Building, where Bennett ters in books, journal articles and Encyclopedia entries. obtained his MA and PhD. He can be considered to have made a significant contribu- tion toward developing a Christian appreciation of Islam Bennett returned to England to train for at and of . Ahmad Shafaat writes, 'Bennett’s Northern Baptist College, Manchester while also taking

1 2 1 BIOGRAPHY a BA in at the where Education and Advisory Service Trust as a community he developed his interest in world religions. His initial tutor and development worker. During 1986–7 he was focus was on the religions of . To matriculate, Ben- Free Church Chaplain at . nett spent his first year obtaining a Certificate in Bibli- cal Knowledge from the University and two 'A levels’ (in and British Constitution and Politics) from the Joint Matriculation Board (JMB). At University Bennett was politically active through the Liberal Soci- ety. He was Treasurer of the Baptist- Society, served on the Chaplaincy committee and as Secretary of the Theological Society. In this capacity, he invited such theologians as Maurice Wiles, I. Howard Marshall, and others to address the Soci- ety, whose members included Faculty alongside students. For the last six months of his final year he was Baptist Student Leader at the College (where Methodists were also training for ministry). He graduated in July 1978 and was ordained as a minister of the Baptist Union of Great Britain the same month. Accepted for service with the Main Building, Aston University where Bennett was Free Church Baptist Missionary Society, Bennett spent an academic Chaplain 1986-7 year at the , Birmingham where he un- From 1985 until 1992 he was associate pastor at High- dertook missionary orientation. He was most influenced gate Baptist Church, Birmingham. In September 1987 by , who taught missiology.[3] In July he succeeded Kenneth Cracknell as director of inter- 1979, Bennett obtained a Certificate in the Study of Islam religious relations at what was then the British Council from the University of Birmingham through the Centre of Churches, where he remained until 1992. Jim for the Study of Islam and Christian-Muslim Relations Thompson as moderator of Bennett’s committee led his before proceeding to Bangladesh, where he remained un- service of induction into office. During his tenure, Ben- til 1982 engaged in pastoral care and distance education nett encouraged member churches to adopt the four prin- teaching as a tutor for the College of Christian Theol- ciples of dialogue,[5] travelled widely speaking and lectur- ogy Bangladesh (CCTB). He passed the Junior and Se- ing to promote these principles but he often found him- nior level Bengali examinations of the Bangladesh Lan- self especially concerned with Christian-Muslim rela- guage Examination Board. Although he completed sev- tions. He issued joint press statements with Zaki Badawi, eral units of a Masters degree by distance learning from Chair of the Imams and Mosques Council in response to Fuller Theological Seminary, Pasadena, CA he was un- the Salman Rushdie affair and to the first . In able to complete the residential component because of 1992, having helped to establish the Churches Commis- the cost. When the BMS chose not to support his plan sion for Interfaith Relations within the new ecumenical to enroll for an MA at a College in Bangladesh, he re- structures for Britain and Ireland,[6] he left the Council to turned to Birmingham, graduating MA in 1985 and PhD take up appointment as Lecturer in Religious Studies at in 1990. Both research degrees were in Islamic Stud- Westminster College, Oxford. From 1996 he was Senior ies under the supervision of David Kerr and Christian Lecturer. Bennett lived on campus as a Resident Tutor W. Troll, SJ. His external examiners were Jan Slomp and Assistant Chaplain. In his teaching at Westminster, and Clifford Edmund Bosworth. Bennett’s doctoral the- Bennett was asked to focus on alongside sis was subsequently published as Victorian Images of Is- colleagues whose specialisms were psychology, sociology lam (1992) (in the CSIC Studies on Islam and Chris- and phenomenology of religion. He was Leader of the tianity series). In 1985, Bennett also passed the Ben- Religions in Contemporary Society Cluster for the BTh gali 'O Level' () achieving an 'A' grade. In 1996, Final Year and RS Subject Leader for Part One (Years Bennett graduated from the with One and Two) of the BEd program. While at Westmin- the MEd through Westminster College, Oxford where ster, Bennett also taught part-time on a Masters in spir- he was teaching at the time. In 1994 he had completed ituality at what is now the . In the Certificate of Professional Studies in Education from 1998, he moved to , Waco, with the University’s Delegacy of Local Examinations also the rank of associate professor of religion. He was cross- through Westminster.[4] listed as Asia Studies faculty and also taught on the Baylor Interdisciplinary Core. He was a full member of Grad- uate Faculty. After leaving Baylor in 2001, Bennett has 1.3 Career tutored part-time for The Centre for the Study of Jewish- Christian Relations, (mainly Distance Learn- While researching at Birmingham University for his doc- ing). He has also taught for Cambridge University's In- torate, Bennett was employed by the Birmingham Ethnic stitute of Continuing Education. 2006–2007 he was on 1.6 Voluntary Service 3 the full-time faculty of the Unification Theological Sem- 1.6 Voluntary Service inary, Barrytown, NY where he was Associate Professor of Ministry and Living Traditions and Director of Field Bennett served as member, Vice Chair and Chair of Education. He was part-time at UTS during 2005. Ben- Chandos Primary School Governing Body (1986–1992) nett has also had honorary status as a Visiting Research and as a Governor of Yew Tree Community School Fellow at Birmingham University. Since 2005 he has (1984–88). Both schools are in Birmingham, UK. He written and edited for the on-line New World Encyclo- was a member of Birmingham Community Relations pedia and for other publications. Since Fall 2008 he has Council (1985–92) and Chair of the Birmingham Affairs taught Religious Studies part-time at the State University Committee of Birmingham Churches Together (then the of New York at New Paltz. Birmingham Council of Christian Churches) also serving on the executive and Free Church committees (1987–92). Also in Birmingham, he was Secretary of what is now called the Birmingham Council of Faiths (1985–92), Sec- retary of Small Heath Advice Centre (1985–89), Chair of 1.4 Teaching Oldknow Bengali Association (1984–1992) and a mem- ber of the Highgate Advice Centre Management Com- Bennett has taught undergraduate level courses on BEd, mittee (1985–1992). In these capacities, he engaged in BA and B.Th. degrees in , , Chris- advocacy, fund raising, recruited staff and liaised with the tianity, Islam, , , Methodology, Ethics Charity Commission, City Council and Government De- (Moral Dilemmas and Matters of Justice), Islamic The- partments. He organised play schemes, supplementary ology and philosophy, Islamic Art and Architecture, Re- schools and excursions. Bennett assisted several Birming- ligious Exclusivism and the Issue of Uniqueness, Area ham Mosques with obtaining charitable status and funds Studies (Asia and the Americas) and World Cultures. At for community activities. He did so while serving as a graduate level, he has taught M.Th, MA, M.Div, M.R.E. Birmingham delegate on the General Committee of the and PhD courses in Religious Pluralism, Spirituality, West Midland Baptist Association[8] the regional body of Ministry, Islam, Religions of India, China and Japan, his own denomination. At national level during his period Pastoral Theology, Pastoral Care and Counseling, Paths with the British Council of Churches he served on the of Faith (World Religions), Islam, Christian-Muslim Re- executive committees of The Interfaith Network for the lations, The Theory and Practice of , the UK, The Council of and Jews and the World United Nations and Global Peace and Church Growth. Congress of Faiths. He was also a member of the Re- He has successfully supervised MTh, MA and MEd dis- ligious Studies committee of what was previously called sertations in a range of subject areas. At Westminster, he the School Curriculum and Assessment Authority of the was a member of the BEd and MTh Examination Boards UK Department of Education. For several years an as- and External Examiner in Religious Studies for New Col- sociate member of the Bennett has also lege, Southampton. He also served as external examiner visited the Taizé Community. He has led student groups for a M.Phil. At Baylor, he partici- at both communities over Easter (1986 and 1997 respec- pated in the oral examination of PhD and MA students. tively). In 2005 he attended the Centenary Congress of He has both supervised and examined MA theses for the the . He is a member of the In- Centre for the Study of Jewish-Christian Relations, Cam- ternational Advisory Board of FOREF-Europe (Forum bridge. Bennett uses literature, especially post-colonial for Religious Freedom).[9] Between 1979 and 2011 he literature and film to help explore religious themes in his was an accredited minister of the Baptist Union of Great teaching. Britain. His ordination is currently recognised by the Alliance of . He represents the Alliance on the Convening Table for Interreligious Relations and Col- laboration on Topics of Mutual Concern of the National Council of the Churches of Christ in the USA. During 1.5 Involvement in the World Council of 2013, he was elected Vice-President of Lifetime Learn- Churches ing Institute of SUNY New Paltz, becoming President in 2014. Bennett was a Consultant at the Baar Meeting of the WCC’s Dialogue Sub Unit (1988) and a member of the Sub Unit’s Working Party that drafted Issues in Christian 1.7 Links with Indian-Sub Continent and Muslim Relations: Ecumenical Considerations (1991).[7] with the Muslim World 1992 until 1998 he was a member of the World Coun- cil of Churches’ Consultation on the Church and the Bennett has maintained close ties with India and Jewish People (CCJP) representing the Baptist Union of Bangladesh. He has visited and toured India several times Great Britain, attending meetings in (1992) and as well as teaching at summer schools for the Henry Mar- (1994). tyn Institute, and on Westminster College’s 4 2 PUBLICATIONS AND SCHOLARLY WORK

to the ways of avoiding this influence”. Bennett “de- fines his approach in terms of ’s criticism of and Cantwell Smith’s way of avoiding that type of criticism” so that even when he “describes at length some very hostile views of Christian writers on Is- lam and its prophet he either counters them by Muslim understanding or his own more favorable opinion.”[11]

2.1 Victorian Images of Islam

Bennett’s Victorian Images of Islam (1992) has been [12] Clinton Bennett outside a mosque in Bangladesh researching for widely cited. For example, by Kate Zebiri (1997), his book on Muhammad. A. H. Mathias Zahniser describes Ben- Rollin Armour (2003)[13] Hugh Goddard (2000)[14] and nett’s In Search of Muhammad (1998) as “a very personal nar- Dana L. Robert (2008).[15] Armour refers to the work rative. Bennett takes us to mosques and coffee shops where he of Bennett and of such scholars as and [10] lays bare the depth of the Muslim experience of Muhammad”. John Esposito as lying “behind almost every page that fol- lows” (2003: xiv). David Thomas described the book as an “illuminating study into an overlooked corner of former M.Th. extension program in India. In 1996 and Victorian religious history”. In particular, it showed that 1997 he did field work in Bangladesh interviewing for more diversity of approach existed among earlier contrib- his book on Muhammad. He has travelled to a num- utors but that more often than not it is a priori premises ber of other Muslim countries including , , rather than encounter that determine attitude[16] Bennett , and and has explored the described contributors as confrontational or conciliatory, Moorish architectural legacy in Spain. analysing the work of three scholars in each category. The three conciliators were Charles Forster, Frederick 1.8 Consultancy Denison Maurice and Reginald Bosworth Smith and the three confrontationalists were , William St. Bennett has advised Continuum, Routledge, Oxford Uni- Clair Tisdall and John Drew Bate. Conciliators were versity Press and Ashgate on the publication of mss. Be- those “Western writers who questioned the prevailing at- titude of cultural and religious superiority that led to a be- tween 1987 and 1992 he was an adviser to the Roman [17] Catholic National Council for Lay Associations (NCLA), littling of everything non-European” Confrontational- also advising at meetings of the European Forum of Na- ists perpetuated traditional anti-Muslim polemic. Ben- tional Committees in (1990) and nett later commented that while “actual meetings between (1992). 2005–2007 he was a member of the Global Christians and Muslims may result in a change of heart Council of the Universal Peace Federation. During 2006, and mind ... more often than not ... it confirms our prejudices, which it has to be said is one of the biggest Bennett led seminars and workshops on Bangladeshi cul- [18] ture for Hudson School District, Hudson, NY. During problems involved in Christian-Muslim encounter.” 2007 he was an accredited representative of the UPF at He stresses, though, that the story of Christian-Muslim the United Nations in NY. encounter includes examples of harmonious co-existence as well as of hostility. By remembering these experiences we can ensure that future relations are not solely defined by a negative historical memory. Ahmad Gunney called 2 Publications and Scholarly Work the book “a valuable contribution to the debate on the im- portant question of Islam and the West” and said that “the Bennett says that his published work reflects interest in a Baptist minister” had to a “certain extent” complemented number of theoretical issues in Religious Studies as well “the work of three Muslim writers, M. A. Anees, Syed Z. as in teaching and learning. These include the insider- Abedin and Z. Sardar" whose book had been published by outsider problematic, the relationship between theology, the same publisher as Bennett’s. Like Thomas, Gunney Religious Studies and the study of culture, the issue of remarked that Bennett’s research showed that even when objectivity, how colonial and neo-colonial attitudes influ- people are “technically well equipped” and spend “exten- ence the study of religions and post-modern approaches sive periods of residence in the countries of the world of to textual interpretation. He acknowledges the influence Islam” this does “not necessarily lead to objective judge- of Edward Said, Clifford Geertz and Wilfred Cantwell ments, especially if one starts off, as in the case of the Smith as well as Bishop , among oth- three confrontational writers with a priori assumptions ers. According to Ahmad Schaffat, Bennett “repeatedly about Islam.”[19] Andrews, a Shi’a Muslim, suggested that shows concerns about how conclusions are influenced by the book’s study by Muslim Imams-in-training might “go our assumptions and backgrounds and gives some thought some way towards breaking down barriers and miscon- 2.3 Other Writing 5 ceptions” and observed that “through his own enlightened than a hundred years of thought on the study of religions position” Bennett “has done a lot to undermine at least lucid and memorable”.[22] Alan Race, in another review, one Muslim’s preconceptions about Christian missionar- described the book as cutting “through a dense thicket, ies, and about Baptist in particular”.[20] yielding a clear, highly readable survey of how” anthro- pology and Religious Studies “have interacted and failed to interact”, although remarking that it mainly discussed 2.2 Bennett’s “In Search of” books European history.[23][24] Bennett followed this in 1998 with In Search of Muhammad and in 2001 with In Search of : Insider and Outsider Images. A. G Noorani de- scribes In Search of Muhammad as “an earnest effort by a devout Christian to understand Muhammad, and places” Bennett “in the ranks of others whose services Minou Reeves [25] acknowledges in her survey of Western writ- ing on Muhammad.” [26] Commenting on Bennett’s dis- cussion of the sources available for the life of Muham- mad, Hugh Goddard says that while he is “not as nega- tive” as “some modern Western scholars”, neither “is he uncritical of them”, suggesting that “some traditions, par- ticularly concerning Muhammad’s miracles and the role of women, should be judged as unreliable.” Referring to Bennett’s attempt to suggest how “Christ and Muhammad might be viewed as somehow complementary, rather than as rivals” he called this a “brave attempt” even though “there are no easy answers to such a significant question.” [27] Citations include Gerard Rixhon, who says that he makes “words of Bennett’s” his “own “when he wrote his searching book on Muhammad” and aimed “to hear Mus- lim voices.”[28] Timothy Johnson, ABC News chief med- ical correspondent, who is also an ordained minister of the Evangelical Covenant Church, refers to Bennett as “a fine scholar and student of world religions”, and recom- mends In Search of Jesus as “an amazing compendium of the many attempts to capture the story of Jesus by both insiders (those who claim to be Christians) and outsiders Francis of Assisi before the Sultan. Bennett writes, “St. Fran- (those of other religious traditions).” “You can”, he con- cis’ ... willingness to negotiate peace with the Sultan of Egypt, tinues, “look up almost any writer on the subject of Jesus and his rubric that while his Friars could pursue 'disputes and and find a brief but fair summary of the person’s writ- controversy', another method was to 'preach the word of God', ing and point of view ... It is a great one stop source qualify him as a conciliator.”[21] of quick summary information.”[29] The fourth ‘In Search of’ book, In Search of Solutions: The Problem of Religion In 1996, Bennett wrote the first of four books with 'In and Conflict appeared in 2008 as part of a series edited Search of' in their title, In Search of the Sacred: Anthro- by Rosemary Radford Ruether and Lisa Isherwood. pology and the Study of Religion, in which he called for a combination of historical, textual and participant obser- vation research to shed light on how religion is lived as well as on its history and official dogmas. He argued that 2.3 Other Writing no researcher is neutral and that we all need to engage in reflexivity to guard against bias and the imposition of a Other books include Muslims and Modernity (2005) priori presuppositions, so that, as a reviewer commented, and Understanding Christian-Muslim Relations (2008). “suddenly the act of observation becomes the subject of Research for Muslims and Modernity was supported observation” and “for a teacher like Bennett, his own ex- with a grant from the Spalding Trust.[30] Bennett has perience as an ordained minister and missionary, his own also co-written Researching Teaching Methods in Col- experience with the give and take of ecumenical teaching lege and Universities, explaining that this drew on his becomes the data of religious thought”. “Bennett”, Den- use of “small-scale, qualitative research” undertaken ing continued, “is not independent of all the observations because he “wanted more exposure to social research made through centuries of thought”, so “there is conver- methodology”.[31] Chapters in edited volumes include gence: library and field, intellect and emotion, thought four contributions to the 1994 Pinter series Themes and experience in the end come together”. The book, in Religious Studies (edited by Jean Holm with John said this reviewer, helped “to make the exposition of more Bowker), which have been used by the Open Univer- 6 3 CONTRIBUTION TO A CHRISTIAN APPRECIATION OF ISLAM AND OF MUHAMMAD

sity and to Jesus and the Cross: Reflections of Christians 3.2 Crucifixion from Islamic Contexts (2008) edited by David Emmanuel Singh. Various articles reflect his interest in alterity, Bennett discusses this is his 1998, 2001 and 2008 books citizenship, identity and belonging in multi-cultural con- and in his 2008 chapter on the Cross. He suggests that texts and in the "clash of civilizations" thesis and its criti- while almost all Muslims believe that Jesus did not die cism. He edited the Journal Discernment from 1990 until on the Cross (although some argue that Q5: 157 is an 1998 and guest edited an edition of World Faiths Insight ambiguous verse) and while Christians believe that Jesus (1991, New series No 28) marking Marcus Braybrooke's was crucified and died on the cross, there might be a way retirement as editor, and Vol 24 No 2 (2001) of West- to argue that “Jesus was and yet was not killed on the minster Studies in Education commemorating the 150th cross.” Referring again to paradox, he argues that what anniversary of Westminster College’s foundation. He is the Qur'an denies is not so much the fact that Jesus died editor of a series on Studying Religion for Continuum In- but that he was killed by the Jews. Indeed, says Ben- ternational. Contributors include David Ananda Hart and nett, Jesus was not killed by the Jews but by human . William Brackney. Christian conviction that Jesus’ death was absolutely nec- essary for human salvation makes nonsense of blaming any particular human agencies for his execution. Ben- 2.4 Missionary concern nett does not deny Jesus’ death but says that “the Qur'an’s apparent although not unambiguous denial of the Cross His missionary background is reflected in contributions challenges Christian over-emphasis on Jesus’ death.”[35] to such publications as the International Bulletin of Mis- Bennett sees the cross as a “metaphor of resisting evil and sionary Research including three articles in the mission oppression” but is not “convinced that his salvation … de- legacies series, the Biographical Dictionary of Christian rives from the cross”. Rather, he says, “my sanctification Missions (1998) (edited by Gerald H Anderson) and by stems from the fact that Jesus lived” and by living “sanc- reviews in the journal Missiology: An International Re- tified the whole of human life.”[36] He regards Jesus’ life view. as a paradigm of “being in relationship with God”. Je- sus life represents “the paradigm of the life of love and action lived in tune with God’s will”. Explicit faith in Je- sus is not a precondition of salvation, since “God saves 3 Contribution to a Christian whomsoever he wills”.[37] A life that reflects Jesus’ life Appreciation of Islam and of of service of others is a precondition. As a Christian, he can honour Muhammad as someone through whom God Muhammad spoke and whose legacy “can be interpreted as comple- mentary” to Christ’s.[38] In his attempt to resolve disputed issues on the agenda of Christian-Muslim encounter, Bennett has focused on the , the crucifixion and on problem scriptures, among 3.3 Scripture other issues. In Understanding Christian Muslim Relations he discusses extensively texts that Christians and Muslims cite from 3.1 Trinity both of their scriptures to justify their views of the other. He examines texts that support positive, or conciliatory Bennett suggests that if Christians and Muslims accept and negative, or confrontational, views. In examining that their formulations about the nature of God are wholly such Qur'anic texts at 9: 5 (cited to justify unprovoked true but do not express the whole truth about God, aggression against non-Muslims including acts of terror they might both say something important about God. such as 9/11) and verses cited to justify the oppression "Paradox", he says, such as that God is One but also a of (such as Q4: 34-5) Bennett refers Trinity, “could be … essential to the nature of God, who to Muslim opinion that interprets the Qur'an’s message is at one and the same time transcendent and immanent, as permitting only self-defense and as one of gender just and merciful, simple yet complex, singular yet pos- equality.[39] He suggests that while some Muslims used sessing plural attributes, distinct from creation yet inti- (and some still use) the Qur'an to justify violence or gen- mately involved in, and even present within, creation.”[32] der inequality, Muslim voices offering alternative ways to Thus, God might speak differently though different reli- interpret these verses exist and have a right to be heard. gions not “because God is playing a game or authoring Even if the majority of Muslims understand a text in a confusion but to remind us that we cannot, while remain- certain way, this does not necessarily mean that they are ing human, grasp the totality of who God is.”[33] Bennett right. Noorani’s comments on Bennett were in the context refers to what he calls his “flirtation with " of discussion of Q9: 5. Noorani agrees with Bennett’s although states that “over the years” his “faith has become interpretation that this refers to permission to re-engage firmly Trinitarian.”[34] after a religious truce in the context of an existing defen- 3.5 Involvement in the Unification movement 7

sive war and does not constitute blanket permission for 3.5 Involvement in the Unification move- Muslims to attack non-Muslims at any time.[40] ment Bennett compares the incarnation with the process by which in Islamic understanding God’s word became a Bennett is one of a number of academics who have at- book: tended conferences sponsored by the Unification move- ment and worked for its US based seminary, which has ... somehow God made God’s word enter employed and continues to employ non-Unification fac- Muhammad, and pass through him into what ulty. Attendance at Unification sponsored meetings has became a physical, material object, a book. taken Bennett as far a field as San Francisco for the Sec- The actual process of incarnation and of book- ond Assembly of the World’s Religions ( 15 to 21 Au- ification can be regarded as mysteries while gust 1990), for a Christian-Muslim colloquium their reality or truthfulness can be affirmed (September 1991), for a conference on religious ...[41] freedom ( 29–31 May 1998 ), (December 2003) and on several occasions. At times he has been accompanied by his wife or son. He has consis- He says that he can affirm that Jesus was God “without tently expressed the view that religious freedom is indi- being able to explain how": visible and that unless proven guilty of breaches in law, Unificationists and their founder have an absolute right I do not know whether Jesus was ontologi- to practice their religion.[48] He has argued that work- cally God, or whether he was so intimate with ing with the movement no more implies agreement with God that the distinction between who he was their beliefs than his work with Roman Catholics im- and who God is became blurred, which Mus- plies that he agrees with theirs.[49] Bennett writes that lims describe as a harmony of Jesus with God’s [42] '‘as a life long participant in Christian-Muslim dialogue, will. I have met through Rev. Moon's movement some of the most influential Muslim thinkers in the world. This is 3.4 Critical response because Rev. Moon has funded inter-religious dialogue when most church bodies concerned with inter-religious [50] Several writers comment on Bennett’s openness about his relations remain strapped for cash.” Christian identity and aim of responding sympathetically as a Christian to the challenge of Islam. Noorani refers to him as a “devout Christian” [43] Armour describes Ben- 4 Selected publications nett as a “confessing Christian” [44] while Zahniser com- ments that Bennett’s “search for Muhammad” is also a 4.1 Books “struggle for interpretation.” Bennett “combines a Chris- tian struggle to find Muhammad with a textbook-like tour • 1992, Victorian Images of Islam, London: Grey of Islam itself.” [45] Shafaat’s review is a 26 page detailed Seal, pp 204 (ISBN 1-85640-028-X); repub- analysis of Bennett on Muhammad and on Jesus. On lished 2009, Piscataway, NJ: Gorgias Press (ISBN the one hand, he praises Bennett for listening to Muslim 9781607246732) voices. On the other, he suggests that Bennett is ham- pered by his loyalty to Jesus and by his need to “fit Islam • 1996, In Search of the Sacred: Anthropology and the into his Christian outlook”, which results in his inability Study of Religions London: Cassell Academic (ISBN to “properly assess evidence about the Prophet Muham- 0304 336815 hb; 0304 336823 pb) pp 218 mad when it calls into question what we 'know of God in Christ'". On a positive note, Bennett “is aware that his • 1996, with Foreman-Peck, Lorraine and Higgins, attempt to fit Islam into his world-view 'is not unprob- Chris, Researching Into Teaching Methods in Col- lematical'.” Theology gets in the way of history, so Ben- leges and Universities, London: Kogan Page (ISBN nett fails to allow the “historical Muhammad to speak for 0-7494-1768-4) pp 136 himself”. Shafaat also thinks that Bennett may have “felt some pressure from his peers to downgrade his estimate • of Muhammad”. Bennett’s Jesus “departs from the tradi- 1998, In Search of Muhammad, London: Cassell tional Christian view.”[46] Jay Smith’s review implies that Academic (ISBN 0-304-70401-6) pp 276. Bennett is a dangerous guide for Christians because – in his opinion – Bennett reduces the religious life to social • 2001, In Search of Jesus: Insider – Outsider Images work and denies the need for Jesus’ redeeming death.[47] London: Continuum (ISBN 0826449166) pp 364 Smith is not convinced that Bennett remains Trinitarian, saying that according to Bennett, Christians “must aban- • 2005, Muslims and Modernity: An Introduction to don our convictions (i.e. the trinity), become unitarian the Issues and Debates, London: Continuum (ISBN ...” 082645481X) pp 286 8 5 NOTES

• 2008, Understanding Christian Muslim Relations • 2009, “W. R. W. Stephens, Christianity and Islam”, Past and Present, London: Continuum (ISBN xxxiii – xxvii”, in W. R. W Stephens and Clinton 9780826487834) Bennett, Christianity and Islam: The and the Koran, NY: Gorgias Press (ISBN 9781607244127) • 2008, In Search of Solutions: the problem of re- ligion and conflict, London: Equinox (ISBN 978- • 2010, “Subdivisions in Islam,” pp 129–147 1845532390) and “Mystical Islam,” pp 148–150 in Marshall Cavendish Reference, Islamic beliefs, practices, • 2009, Interpreting the Qur'an: A Guide for and cultures, Tarrytown, NY: Marshall Cavendish the Uninitiated, London: Continuum (ISBN Reference. (ISBN 9780761479260) 9780826499448) • 2011, “States, Politics and Political Groups,” 144– • 2010, Studying Islam: The Critical Issues, London: 163, “Focus on Al-Qaeda,” 164–167, “Islamism in Continuum (ISBN 978-0-82649550-1) the 21st Century,” 192–215, in Marshall Cavendish Reference, Modern Muslim Societies. Tarrytown, • 2010, Muslim Women of Power: Gender, Politics NY: Marshall Cavendish Reference. ISBN 978-0- and Culture in Islam, London: Continuum (ISBN 7614-7927-7 9780826400871) • 2011, “Saints, Incarnation and Christian-Muslim • 2012, South Asian Sufis: Devotion, Deviation and Relations: Reflections inspired by encountering Destiny, edited with Charles M. Ramsey, London: Bangladeshi Islam”, 99–111, in David Emmanuel Continuum (ISBN 9781441151278) Singh (ed)Jesus and the Incarnations: Reflections of Christians from Islamic Contexts. Oxford: Regnum • 2013, Bloomsbury Companion to Islamic Stud- Books ISBN 978-1-870345-90-3 ies, (editor) London: Bloomsbury (ISBN 9781441127884) 4.3 Articles

4.2 Chapters • 1992, “The Legacy of Henry Martyn” pp 10–15, International Bulletin of Missionary Research, Vol • 1994, “Islam”, pp 95 – 122, in J Holm with J 16 No 1. Bowker (ed) Making Moral Decisions, London: Pin- ter (ISBN 1 85567 096 8). • 1993, “The Legacy of Lewis Bevan Jones” pp 126– 129, International Bulletin of Missionary Research, • 1994, “Islam”, pp 113 – 141, in J Holm with J Vol 17 No 3. Bowker (ed), Picturing God, London: Pinter (ISBN 1-85567-101-8). • 1996, “The Legacy of Karl Gottlieb Pfander” pp 76 – 81, International Bulletin of Missionary Research, • 1994, “Islam”, pp 88 –114, in J Holm with J Vol 20 No 2 Bowker, Sacred Place, London: Pinter (ISBN 1- 85567-104-2). 5 Notes • 1994, “Islam”, pp 90 – 112, in J Holm with J Bowker (ed), Rites of Passage, London: Pinter (ISBN 1 [1] Shafaat, Ahmad “A Review of Clinton Bennett, In Search 85567 103 4). of Muhammad and In Search of Jesus", Islamic Perspec- tives, May 2002 A Review of Clinton Bennett, In Search • 1997, “Islam and Muhammad Iqbal,” pp 127 – 143 of Muhammad and In Search of Jesus’. in Modern Spiritualities: An Inquiry, ed Brown, Lau- [2] “Bennett, Clinton”, Contemporary Authors, Volume 157 rence, Farr, Bernard C and Hoffmann, Joseph R, (Detroit, MI: Gale Research, 1997 ISBN 0-7876-1183-2) Amherst, NY, Prometheous ISBN 1-57392-112-2. page 20.

• 2008, “A Christian response to the Absence of [3] Bennett was to work with Newbigin on various commit- the Cross in Islam”, 171–179, in David Emmanuel tees of the Birmingham Council of Christian Churches Singh (ed) Jesus and the Cross: Reflections of Chris- between 1983 and 1992. Newbigin was a Vice-President. tians from Islamic Contexts, Oxford; Carlisle, Cum- [4] This information is taken from Contemporary Authors, bria and Waynesboro, GA: Regnum/Paternoster Vol. 157-page 20 and from Bennett’s from Clinton Ben- ISBN 978-1-870345-65-1 nett’s Curriculum Vitae at Biodata. 9

[5] The four principles were developed by Kenneth Cracknell, [22] Dening, Greg “Clinton Bennett, In Search of the Sacred", who redacted them from the 13 contained in the WCC’s 245–246, The Journal of Religious History, 21: 2 June Guidelines on Dialogue with People of Living Faiths and 1997. Ideologies (1979). They are: Dialogue begins when peo- ple meet each other; dialogue depends on mutual trust and [23] Race, Alan “Bennett, Clinton, In Search of the Sacred", mutual understanding; dialogue makes it possible to share 55, Theological Book Review, 9: 1 October 1996. in service to the community and dialogue becomes the [24] In Search of the Sacred is referenced in The Routledge medium of authentic witness. Several member churches Companion to the Study of Religion (2005), edited by had already officially endorsed these and several more did John R Hinnells (London: Routledge. ISBN 978-0-415- so while Bennett was in office. 33310-8) pages 146, 158 and 150. [6] With an enlarged membership, including the Roman Catholic Conferences. [25] Reeves, Minou Muhammad in Europe: A thousand Years of Western Myth-making, NY: New York University Press, [7] available at Issues in Christian Muslim Relations. 2000 ISBN 0-8147-7533-0.

[8] Now the Heart of England Baptist Association. [26] Noorani, A. G Islam and London, Zed Books, p 2002 ISBN 978-1-84277-271-3 p 53. [9] See FOREF-Europe International Advisory Board. FOREF-Europe. Accessed 12 January 2009. [27] Goddard, Hugh "In Search of Muhammad", Clinton Ben- nett”, 305-6 Theology, July–August 1999. [10] Zahnister, A. H. Mathias, "In Search of Muhammad by Clinton Bennett”, 89, Missiology: An International Re- [28] Rixhon, Gerard. 2005. “Muslim Voices: An Introduction view,XXIX: 1, January 2001 ISSN 0091 8296. to Islam’s Oral Dimension.” 117- 162 Asian Cooperation: problems and challenges in the new century. Yu-Jose, Ly- [11] Shafaat, Ahmad op cit dia N (ed). Quezon City: Ateneo Center for Asian Stud- ies. ISBN 978-971-92296-8-1. page 120. [12] Zebiri, Kate Muslims and Christians Face to Face, Oxford: Oneworld, 1997 ISBN 185168137. She refers to Victo- [29] Johnson, Timothy. 2004. Finding God in the Questions: A rian Images pages 226 and 237 and to Bennett’s “Legacy Personal Journey. Downers Grove, IL: Inter-Varsity Press of Lewis Bevan Jones” (1993) pages 130 and 245. ISBN 0-8308-3214-9 p 206. In their Jesus and the (2006) Clive Marsh and Steve Moyise describe the book [13] Armour, Rollin, Islam, Christianity and the West: A Trou- as a “useful survey of interpretations of Jesus.” T & T bled History, Maryknoll, NY: Orbis, 2003 ISBN 1-57075- Clark approaches to biblical studies. London: T&T Clark 407-1. References Victorian Images pages 136, 137, 139 International. ISBN 978-0-567-04073-2. page 117. and In Search of Muhammad pages 19, 134, 145 and 183 where he comments on Bennett’s “sensitivity to the reli- [30] Bennett, Clinton Muslims and Modernity (2005) page xi. gious aspects of Islam”. See Spalding Trust.

[14] Goddard, Hugh A History of Christian-Muslim Encounter, [31] Contemporary Authors. : Edinburgh University Press, 2000 ISBN 978- 0-585-44320-1 pages 151 and 171. [32] Understanding, page 216-7.

[15] Robert, Dana Lee. 2008. Converting colonialism: visions [33] ibid, p 216 and realities in mission history, 1706–1914. Studies in the history of Christian missions. Grand Rapids, Mich: [34] Bennett, 1998 page 234 and 241 William B. Eerdmans Pub. Co. ISBN 978-0-8028-1763- 1 . pages 83 and 267. [35] Understanding, p 221

[16] Thomas, David "Victorian Images of Islam – Clinton Ben- [36] Understanding, p 220 nett”. 217-9, Islam and Christian-Muslim Relations, V5 [37] Jesus life can be understood, says Bennett, as “the first 1994. human to complete the process of theosis, of ”, [17] Contemporary Authors. Understanding p 96.

[18] Bennett, Clinton Understanding Christian-Muslim Rela- [38] Bennett, 1998 p 236. tions (2008) page 9. [39] See Understanding, p 228N4 and extensive discussion in [19] Gunney, Ahmad "Victorian Images of Islam by Clinton Bennett (2005). On jihad and interpretation of Qur'anic Bennett”, 292–294, Journal of Islamic Studies, 5: 2 July texts on war and peace, see also Bennett, Clinton and 1994. See Sarder, Ziauddin et al., Christian-Muslim Re- Kunkel, Geros (2004), “The Concept of Violence, War lations: yesterday, today, tomorrow, London: Grey Seal, and Jihad in Islam', pp 31 – 51, Dialogue and Alliance, 1991 ISBN 978-1-85640-021-3. Vol.18, No 1 (ISSN 0891-5881) available at The Concept of War, Violence and Jihad in Islam. [20] Andrews, Ahmed Y "Victorian Images of Islam by Clinton Bennett”, 50–53, Discernment new series 4: 2, 1994. [40] Noorani, op cit p 52.

[21] Understanding, p 105. [41] Understanding, p 215. 10 7 EXTERNAL LINKS

[42] ibid; see also 1998 p 234. “For me”, says Bennett, “there 7 External links was a merging of the human with the divine, and vice versa, in Christ, which means that it makes sense for • Clinton Bennett’s Home Page me to call him 'God'; whether Jesus was always God, or was 'adopted', or 'became God' through his own God- • Critical Review of In Search of Muhammad by Jay consciousness, or exactly how his identification with God Smith happened I do not know.” • Ahmad Shafaat’s review of In Search of Muhammad [43] Noorani, op cit and In Search of Jesus. [44] Armour, page 134N3 • Bennett’s Legacy of Henry Martyn. [45] Zahniser, op cit. • [46] Shafaat, op cit. Bennett’s Beyond Religious Discord. [47] Smith, Jay "In Search of Muhammad by Clinton Bennett”, • Review of Bennett’s Understanding Christian- Review of In Search of Muhammad. Muslim Relations [48] Arweck notes “Clinton Bennett spoke at the 'Interfaith Thanksgiving' on 21st February, 1988 at the UC’s head- quarters, after the case against the UC’s charitable sta- tus had been withdrawn” (page 47) and references his address, “Victory for Religious Freedom” (1988) (page 389). Arweck, Elisabeth Researching New Religious Movements: responses and redefinitions, London: Rout- ledge, 2006 ISBN 0-415-27755-8. [49] see Bennett, Clinton (2007) “Know Them By Their Fruits”, 339–344, in Balcomb, Michael, et al. (eds) Peace King: essays on the life and work of Rev. Dr. , Tarrytown, NY: Universal Peace Federation, 2007 ISBN 978-1-930549-45-6 p 343. This widely circulated article was also published in 2006, ‘By their fruits you shall know them’, 24–25, Unification News, Vol 25 No 4 April and is available at By their fruits at tparents.org. [50] Bennett, Clinton (2007), in Balcomb et al. page 344.

6 Bibliography

• Anderson, Gerald H (ed) (1998) Biographical Dic- tionary of Christian Missions, NY, Simon & Schus- ter Macmillan (ISBN 0-02-864604-5)

• Contemporary Authors (1997) “Bennett, Clinton” Vol. 157, p 20, Detroit, MI: Gale Research, ISBN 0-7876-1183-2

• New World Encyclopedia: Selected Articles (2008) “Project Contributors: Clinton Bennett”, p 462, 2008 (editor-in-chief Frank Kaufmann), St. Paul, MN: Paragon House (ISBN 978-1930549494) available at Clinton Bennett

• Gellner, David (1996) “Review of Clinton Bennett’s In Search of the Sacred", 46-7, Discernment, new series 3: 2 (ISSN 0968-5532)

• Riddell, Peter G (2006) “Review of Clinton Ben- nett’s Muslims and Modernity with Islam in Britain (Institute for the Study of Islam and Christianity) and Bill Musk’s Kissing Cousins? Christians and Muslims face to face', Church Times, 2 June 11

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