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Abraham: Conflicting Interpretations and Symbol of Peaceful Cooperation

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Abraham: Conflicting Interpretations and Symbol of Peaceful Cooperation CHAPTER SIXTEEN ABRAHAM: CONFLICTING INTERPRETATIONS AND SYMBOL OF PEACEFUL COOPERATION Pim Valkenberg This contribution to the series of articles on the “Encounters of the Children of Abraham from Ancient to Modern Times” concentrates on the effects of using Abraham as a symbol of interreligious coop- eration among the three religions. Because of my engagement in such interreligious encounters of Jews, Christians, and Muslims in which Abraham is used as a symbol, I am quite familiar with the fact that Abraham usually functions as a symbol of what the three religions have in common.1 My academic study of the history of encoun- ters between Christianity and Islam has taught me, however, that this peaceful cooperation is quite exceptional, since most historical encounters between Abrahamic religions have been of a polemical nature as the religions involved offer widely divergent interpretations of the history of salvation in which the stories around Abraham fit. Having discussed these divergences, I will show how a close reading of the texts concerning Abraham and his family in the Hebrew Bible has to cope with a deep ambiguity between the faith of Abraham on the one hand, and the disturbing presence of religious and sexual violence on the other. Therefore, the use of Abraham or Ibrahim as symbol in the dialogue between Jews, Christians and Muslims cannot bypass the relation between faith and violence. Finally, we should be aware that symbols are always used in specific contexts, and therefore tend to function better for those who are involved in the specific encounters in 1 See K.-J. Kuschel, Streit um Abraham. Was Juden, Christen und Muslime trennt— und was sie eint (München / Zürich: Piper 1994); B. Feiler, Abraham: A Journey to the Heart of Three Faiths (New York: HarperCollins 2002). Compare also P. Valken- berg, “Does the Concept of ‘Abrahamic Religions’ have a Future?,” in: E. Borgman and P. Valkenberg (eds.), Islam and Enlightenment: Nerw Issues, (London: SCM Press 2005) 103–11 (= Concilium 2005/5); P. Valkenberg, Sharing Lights on the Way to God: Muslim-Christian Dialogue and Theology in the Context of Abrahamic Partner- ship (Amsterdam – New York: Editions Rodopi 2006) 29–80. 314 pim valkenberg which the symbol is used than for those who are explicitly or implicitly excluded from these encounters. “Abraham”: source of contrasting interpretations The phrase “Children of Abraham” suggests that Judaism, Christianity and Islam are genetically related. Therefore, the expression “Abraha- mic religions” is, in my opinion, more meaningful than terms such as “monotheistic religions,” “religions of the Book,” or “prophetic reli- gions,” because it implies that the three religions do not just share characteristics that can be determined by a phenomenological analysis, but that they are related to one another in a more intimate way. Theirs is a common history that goes back to Abraham or Ibrahim, or rather to the God who called Abraham to leave his country and his family in order to go to a new country (Gen 12:1). The same point is made in the Qur’an as well: “Abraham was truly an example: devoutly obedi- ent to God and true in faith. He was not an idolater; he was thankful for the blessings of God who chose him and guided him to a straight path” (16:120–21).2 The genetic relationships between Judaism, Christianity, and Islam that find their unifying symbol in the person of Abraham are often used to point to a certain way of life of which Abraham may be the first model. Consequently modern interreligious dialogues often reveal a tendency to conceive Abraham as a common prophet or ‘saint’ of monotheism. This tendency goes back to interpretations of Abraham as an outstanding believer in God according to the New Testament, or in Qur’anic terms as a hanif (a true monotheist) and khalil (a friend of God). Therefore, modern interreligious dialogue may be seen as a following in spirit of this esteemed forefather.3 I must confess that I 2 The Qur’an. A new translation by M.A.S. Abdel Haleem (Oxford: Oxford Uni- versity Press 2004) 174. 3 Some recently edited volumes are: P. Valkenberg, E. Alasag, G. Idema, J. Teunis- sen, C. Robertson (eds.), In de voetsporen van Abraham (Budel: Damon 2004); N. Solomon, R. Harries, T. Winter (eds), Abraham’s Children: Jews, Christians and Muslims in conversation (London and New York: T&T Clark 2005); B.E. Hinze and I.A. Omar (eds.), Heirs of Abraham: The Future of Muslim, Jewish, and Christian Rela- tion (Maryknoll N.Y: Orbis Books 2005). In this context, I may refer as well to the title of a symposium Religion and Peace in the Light of Forefather Abraham, in Mardin and Istanbul, May 2004. .
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