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1-15-2010

No Easy Answers: The Necessary Challenge of Interreligious Dialogue

James L. Fredericks Loyola Marymount University, [email protected]

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Recommended Citation Fredericks, James L. "No Easy Answers: The Necessary Challenge of Interreligious Dialogue." Commonweal 137, no. 1 (January 15, 2010): 10-13.

This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. 10 Commonweal . January 15, 2010 grant fromtheHenry LuceFoundation. a by provided been has essay this for Funding University. mount James fanfare at his local parish? ders: Could not this catechumen have been baptized without how volatile an issue apostasy is for some Muslims, one won murder and suicide, and blind submission to tyranny.” Given dissimulation,liesandes violentdeath, which induces both legitimiz which ideology an of obscurantism the from ated Allam celebrated his baptism by pronouncing himself “liber Italian daily the of editor deputy Egyptian-born the Allam, Magdi tized for instance, during the Vigil, Pope Benedict XVI bap happening off-camera, there is still plenty to watch. In 2008, a church-in-dialogue today. Although much of this debate is the theology of interreligious dialogue and the proper role for now hometopartoftheMuslimdiaspora. is space, secular post-Christian a many by considered long Europe, well. as religions their globalizing are communities from Mark Juergensmeyer, is phrase on a theuse to rise. Postcolonialnationalism,” “Religious diasporabelief. personal of public,” no longer content to sit quietly in the private sphere Times have changed. In not a few societies, religion is “going interreligous dialogue generally—has become to more plausible. prediction—expanded Toynbee’s half-century, ensuing the Yetin fanciful. seemed have might play to role global a had still religions that idea War,the Cold the of depths going on between Buddhists and Christians in Japan. In the War, and would instead focus their attention on the dialogues back on the twentieth century with little interest in the Cold a visittoSophiainthe1950s. historian Arnold Toynbee had made during in Tokyo. Dumoulin told me of a remark the of the Jesuit residence at Sophia University I Interreligious ssue The NecessaryChallengeofInterreligiousDialogue This isn’t the first time that Benedict’s approach to inter These realities frame a debate in the about Toynbee predicted that historians of the future would look Jesuit scholar of Buddhism, in the garden stroll with Heinrich Dumoulin, the great n 1995, I had the good fortune to take a

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Fredericks teaches comparative theology at Loyola Mary No Easy Answers . An outspoken critic of , James L.Fredericks ------now visible in the clamoring of Christians eager to embrace and Enlightenment, the through continuing Reformation, of faith from reason in Western civilization, starting with the about Islam’s prophet, the pope went on to lament the divorceabout Muhammad. After noting the emperor’s peppery words remarks uncomplimentary emperor’sdecidedly Byzantine a in a lecture he gave at the University of Regensburg, quoting at the beginning of his pontificate, the pope set off a firestorm religious relations has lacked diplomatic tact. Two years earlier, its “historically decisive” character in Europe. In return, he return, In Europe. in character decisive” “historically its took Egypt, and Syria of ity,churches the in shaped though Christian that insisting precision,” in lacking and “coarse rejected this view of pluralism as “not simply false,” but also not binding on the church beyond Europe’s shores. Benedict preference, European limited and local a effect, tion”—in faith and Hellenic philosophy as merely “an initial inculturaChristian of marriage the views that pluralism” “cultural a

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: : iwanafish kannon maria then, of the religions as such? John Paul II was confident in confident was II Paul John such? as religions the of then, paths enjoy “a mysterious relationship to the church.” What, Christians in any formal sense, those who not are they though follow and ones”; religious “including (1990), other religious in wrote Paul John initiatives,” “human our in work at is Spirit The person. human the of life social but that these acts cannot be separated from the material and Spirit is at work in every genuine human act of transcendence, his training in phenomenology, he held not only that the Holy of thepractice means by saved Buddhist a Is Spirit. the of work the in play religions other role the about reticent more was it believers, other of hearts the in work at is grace that clear made had step beyond where Vatican II hada ventured.notion this of Whileimplications the took the Paul councilJohn invisibly.” active is grace hearts whose in will good of individuals “all been conformed into the likeness of Christ by the Spirit, but et spes outside the visible confines of the church, and quoted(1979). There, the young pope asserted that the Spiritunfolding operates since John Paul’s first encyclical, gathering was set on a theological foundation that had been religions, andBuddhists,sometwohundredinall. traditional African of practitioners Muslims, Hindus, Sikhs, and other Christian notables. They were joined there by Jews, and president of the World Alliance of Reformed Churches; bury; Alan Boesak, the South African antiapartheid activist representatives of Eastern churches; the archbishop of Canter 1986, he had gone to Assisi for a Day of Prayer for Peace with traditions was longstanding. Fifteen years earlier, in the fall of emphasis on the importance of reaching out to other religious His . a enter to pope first the became 2001) in Syria (in and terrorism, religious motivate that injustices the out J of religions. fort with some of the efforts of his predecessor in the dialogue European Union—and on then-Cardinal Ratzinger’s discom Turkeysee to least, at election his before reticence, the join Benedict’s on light sheds nostalgia this Perhaps space. tian Chris as Europe for nostalgia a evokes also lecture Yet the cisms of Jean-Marie Le Pen and Jörg Haider in Europe today. reason from faith, and who sees the need to resist the neofas links the rise of fascism in his native land with the divorce of to “thisgreat cultures” of dialogue the in partners “our inviting dialogue, interreligious to focus Eurocentric seemingly particular, a giving by concluded He Europe.” called be rightly can what lenic thought “created Europe and remains the foundation of Hel and faith Christian of convergence further, the argued John Paul took careful steps to answer this question. True to Assisi the of ecumenism interreligious impressive The The Regensberg lecture expressed the views of a man who Christians, and Muslims as “sons of Abraham,” pointed pointed Abraham,” of “sons as Muslims and Christians, Jews, of comfortably spoke He pontificate. long his ing ohn Paul II met with Muslims more than sixty times dur 22 to make clear that it is not only Christians who have logos , tothisbreadthofreason.” dharma orinspiteofthispractice? Redemptoris missio Redemptoris Redemptor hominis Gaudium ------

significant implications for Christian theology. Perhaps most held revoked been never has Law Mosaic the that assertion repeated His Christians. all of part the on reflection logical was a “dialogue of salvation,” one demanding significant theo the hands of the Catholic Church. Jewish-Christian dialogue at centuries for suffered had that community a to outreach diplomatic than more meant Jews with dialogue Paul, John For faith.” the in brothers elder “our as Jews of easily spoke Yadat prayers offered VashemWestern the at Wall.and He congregation in the Jewish Synagogue in Rome. In Israel, he the with Psalms the Tiber the prayed and crossed he Assisi, to going before months six 1986, In noteworthy. especially and a promise of future dialogue. His outreach to the Jews was and often his greeting was followedpeoples; by native an apologywith met for he past sinslands; many in Buddhists and India in Jains and Hindus visited Paul John wills.” he where has been broughtthat about in human beingseverything by the for Spirit who blows respect deep the by “demanded is in wrote he dialogue, Interreligious tion. collabora for hope or diplomacy of matter a simply than commitment that made his outreach to other religions more dialogue—a interreligious to commitment Paul’sdeep John their practiceofthe in Spirit the by touched are Buddhists Christian. a of faith Spirit-filled the from segregated sharply be cannot example, for Buddhists, of practice and belief The Spirit. Holy the by them to imparted depth supernatural a have paths religious human genius or as admirable cultural achievements. Those religious paths cannot be dismissed as merely the products of other that presupposes therefore, dialogue, church’sof work the hearts of his guests, but also visibly, in their religions. The believed that the Holy Spirit he was because at Assisi work at not together only invisibly,religions many the in gathering This theology of the Holy Spirit was the foundation of of foundation the was Spirit Holy the of theology This especially noteworthy. His outreachtotheJewswas promise offuturedialogue. apology forpastsinsanda greeting wasfollowedbyan native peoples;andoftenhis in manylands;hemetwith Jains inIndiaandBuddhists John PaulIIvisitedHindusand dharma . Redemptoris missio Redemptoris - - , 11 Commonweal . January 15, 2010 1

2 Commonweal . January 15, 2010 ous provenance, claiming that African animists at Assisi had with Cardinal Joseph Ratzinger, passed along a story of dubi Assisi.” Vittorioof Messori, who in spirit 1986 had recently published“the a book and II Vatican of perfidies the from Catholicism protect to acting was he announced he schism, into went Lefebvre later,when years two apostate—and an as pope the denouncing Francis St. of Basilica the outside flyers distributed Lefebvre Marcel of Followers 1986. in sisi personal aswelltheological. Wadowice high school. For this pope, dialogue with Jews was of his childhood, especially Jerzy Kluger, a soccer chum from important of all, John Paul remained loyal to the Jewish friends Not everyone was pleased with the prayers offered at As at offered prayers the with pleased was everyone Not Man, tobethyfere.* And lovewroughtme Love broughtme Medieval Song *fere: mate,companion And keeptheefromfear. Safe inmylee, To haventhee To anchornear. I havetheesought For dreadtheenought, Of manIpurchaseddear. For loverelease Love ismypeace, And laidmeonmybier. And lovedrewme Love slewme And loveleftmehere. And loveledme Love fedme —Richard O’Connell from theMiddleEnglish - - tioning of religion being wrought by globalization. Much is is Much globalization. by wrought being religion of tioning reposi the to responses are Both dialogue. interreligious of models two these with wrestling is today Church Catholic The paths? other follow who those of lives religious the in driven by a belief in the ubiquitous working dialogue of the interreligious Holy is Or Spirit reason? by untouched are that beliefs shaped by alternative rationalities or even I by revelations “dialogue ofcultures.” biblical faith and Hellenic together welding by Westerncivilization to birth given has lecture at Regensberg: a dialogue in which , which church would be outlined two decades later by Benedict in his interreligious dialogue. The proper model of dialogue for the in the Austrian press as saying “this cannot be the model” of Clare. Ratzinger did not attend the event, but he was quoted St. of Basilica the of altar the on chickens two slaughtered yet opposition that involves honest and comprehensive di comprehensive and honest involves that opposition yet incompatible; radically are world the of religions the spects re important some In opposition.” and “dialogue of means annus human dignity and ensuring the common good. In can be oppressive. It can also provide occasions for promoting Interdependence world. modern the in interdependence of religious dialogue. John Paul recognized the moral ambiguity cyclicals of John Paul II, one that should be applied to inter en in the social meaning has term a This specific believers. religious among “solidarity” promote to is dialogue ligious interre of aim true The important. are gestures irenic and agreement on general matters, even though joint statements shallow a reach to purpose the is Neither depth. any have to is dialogue a if essential is apologetics healthy a though even confrontation, not is dialogue of purpose darity.”The soli of “virtue the called Paul John what practice to tunity and withoutanyneedfortalkabouttheHolySpirit. She will enter into “the spirit of Assisi,” but on her own terms not pray, however; prayer is not part of her Buddhist practice. the of practice her deepen and challenge to eager is She peace. and chant for peace as Jews, Christians, and Hindus pray for understanding of Buddhism. my hinders her within She Spirit wouldthe in belief be my happythat says she to go to Assisi seriously, More Spirit. Holy any found not and thoroughly teases me by saying that she has searched her mind and body friend, old an is who nun, Buddhist A answers. easy no are a newprominence. church in Europe, where Muslim communities are taking on the of role future the and inculturation; of theologies their and churches African and Asian the debate: this in stake at First, we should view interreligious dialogue as an oppor an as dialogue interreligious view should we First, I wishtoofferthreepracticalsuggestions. None of these questions should be answered quickly. There gious paths, does the When Christians meet with those who follow other reli cultures? of dialogue a fact in religions of dialogue the s dharma (1991), John Paul taught that solidarity is realized by by realized is solidarity that taught Paul John (1991), by means of a dialogue with Christians. She will She Christians. with dialogue a of means by logos logos of the Christian West confront , engages other religions in a Centesimus ------knowing thatdialoguecanenricheachside.” or closed-mindedness” but rather “pretense with “humility and with frankness, not partner dialogue the understand to own religious traditions and convictions” even as they strive who would engage in dialogue “must be consistent with their dialogue that must remain connected and yet distinct. Those ness to be transformed by the encounter are two elements of willing the and faith to witness to ability the that taught In faith. own their to witness dialogue in engage who those that requires also Solidarity mutually.explored are beliefs Religious truth. the for search ever, goes further. A dialogue of solidarity entails a common Solidarity, important. how are cooperation and Diplomacy or mutual diplomacy cooperation only. about This is to is misunderstand solidarity. dialogue that some to imply might solidarity” of “virtue the Talk about enterprise. theological convictions.” religious personal to and values fundamental to pertaining those ly for the responsible choices that each person makes, especial respect authentic an to lead “will on, went he basis, a Such common.” in have we what recognizing and differences ing spired by a sincere wish to know one another better, respect in and truth on “based be must dialogue Muslim-Christian key in 2006, Benedict XVI took up this theme, asserting that Tur in Speaking solidarity. to conducive actually is alogue Second, we should strive to keep interreligious dialogue a dialogue interreligious keep to strive should we Second, makeadifference. R The University ofNotre Dame isanEEO/AA employer dimensions oftheireducation. intellectual, spiritual, andsocial discover how tointegratethe of faithandlearning, where students residence hallsbecome communities Under thedirection ofrectors, at theUniversity ofNotre Dame. of 29single-sexresidence halls asrectorsand womenwhoserve when you jointheteamofmen onarich tradition ofministry carry premier Catholic universities and You willstepintooneofAmerica’s ectors Redemptoris missio Redemptoris , John Paul Paul John , ------the church becomes what the Spirit always calls the church the calls always Spirit the what becomes church the and Muslims, with Buddhists and Sikhs and Jews Jains with and dialogues Hindus, our In today. world the of needs the to church’s service to the world—and one especially appropriate in largemeasureourfuturedepends.” to an optional extra [but] is in fact a vital necessity on which dialogue between Christians and Muslims cannot be reduced 2005, Benedict insisted thatin “interreligious and intercultural Cologne in Muslims to Speaking work. church’s the of heart the to goes that activity an as dialogue interreligious recognize to however,was phrase, this of intention original The well. as way this language this understand to seem lics Catho some truth, in convert—and to attempt covert a is dialogue the that mean to partners dialogue our of some by of the church.” This unhappy phrase has been misunderstood mission “evangelizing the of part as dialogue of speak ments to the church’s meaning today. Several official Vatican docu ourselves to the fact that interreligious dialogue is indispensable “the unityofthewholehumanrace.” of instrument” and sign a as or sacrament a “like as church document, II Vatican groundbreaking another of terms in read be should religions that we find in to be: a sign of unity and hope for the world. And so the call Our dialogues, then, should be seen as ministry, a form of the Let me conclude with a third suggestion. We need to commit Nostra aetate and amore complete description of theRECTOR position,visit Lumen gentium Lumen the academicyear 2010–2011 For applicationmaterials for the Office of Student Affairs website at to engage in dialogue with other osa.nd.edu. , and its vision of the the of vision its and , n - - 1 3 Commonweal . January 15, 2010