56 CURRENT DIALOGUE
December 2014
Editorial Clare Amos 2 God and Allah: What’s in a Name? Miroslav Volf, Ryan Annally-Linz 4 Interfaith and Ecumenical Dialogue – Resonances, Differences, Problems and Possibilities: A View from the British and Irish Context Peter Colwell 9 What is Distinctive about Christian Ecumenism and Why Does it Matter? Keith Clements 15 Allah Contested: Christians and Islamization in Malaysia Peter Riddell 22 Greetings to the Word Council of Churches’ 10th General Assembly Yasutaka Watanabe 29 David Fox Sandmel 30 Din Syamsuddin 31 WCC 10th General Assembly Report EC 10.2: Exploring Christian Self-Identity in a World of Many Faiths 33 WCC 10th General Assembly Report EC 16.2: Religions Working Together for Peace and Freedom 38 Full Communion Partners and Interreligious Relations: A Comparison of Efforts and Outcomes of the Episcopal Church and the Evangelical Lutheran Church in America Lucinda Mosher 42 The Praxis of Dialogue: Can We Go Yet Further? Douglas Pratt 50 Interfaith Dialogue with the Abrahamic Religions: Ecumenical Reflections Cho Yong Seuck 57 Mapping Eastleigh as a Public Platform: The World of Street Preachers Joseph Wandera 60 Christian Witness in a Multi-Religious World – Three Years On Thomas Schirrmacher 67 Bilateral Dialogue between the World Council of Churches and the Centre for 78 Interreligious Dialogue, Tehran
Editorial 2014 has been a year of transition in the interreligious department of the WCC. We are bringing to its fulfilment a major project that the department has been engaged with over the past decade, and we are also opening up some quite significant new areas of work.
First, the fulfilment. My own initial direct involvement with the work of the interreligious department of the WCC came in 2002 when, as a then member of staff of the Anglican Communion Office, I was invited to participate in a meeting organized jointly by Interreligious Dialogue, Faith and Order and Mission and Evangelism, to produce a statement on Religious Plurality and Christian Self-Understanding. The meeting was a memorable one for me – not least because it was the occasion when I first met Father Jacques Dupuis. The 2002 meeting and a follow-up gathering a year later produced the document “Religious Plurality and Christian Self-Understanding”1 which eventually went to the Porto Alegre Assembly in 2006 – with a number of caveats. It was made clear that it “did not represent the view of the WCC”, and also that further reflection was needed. Part of that reflection was work in relation to specific “other faiths”: Islam, Judaism, Buddhism, Hinduism, and indigenous religions. The papers presented at the consultation relating to Buddhism were published in Current Dialogue 51; those relating to Islam in Current Dialogue 52; those relating to Judaism in Current Dialogue 53. When I joined the staff of the WCC in September 2011 I was specifically asked by senior colleagues to draw this process to a conclusion, and present an overall report and reflection on the theme of “religious plurality” or, as we have now chosen to call it, “Christian Self-Identity in a Multi-Religious World” for adoption by the WCC. A couple of years, and meetings in Bossey, Geneva and Nairobi later, a report entitled “Who Do We Say That We Are?: Christian Self-Identity in a Multi-Religious World” was duly presented to and accepted by Central Committee in July 2014. So a process that began 12 years ago is now finally coming to its conclusion. It is being published as a discrete booklet in the first half of 2015, and it appears in the newest issue The Ecumenical Review, 66:4 (December 2014). I say “coming” to an end rather than “has come” because we have been asked by the Central Committee to prepare a study guide for the report, which certainly, I am looking forward to doing. We hope to have the study guide available during the latter half of 2015. We will certainly ensure that when the report is published it is announced on the WCC website.
Next, the new. One of the issues that I have become increasingly aware of in the 15 years or so when I have been professionally engaged in interreligious dialogue is the relationship which can be either creative, or difficult, or a mixture of both, between interreligious and inter-church dialogue. What are the goals of each? Are they the same or different? Does one somehow “threaten” the other? How can they creatively engage? The World Council of Churches occupies perhaps a unique platform in relation to this topic, given its place as “the” Christian international ecumenical body which also has a long and honourable history of commitment to interreligious engagement. So collaborating with colleagues in Faith and Order, and building on work already done by Churches Together in Britain and Ireland (the papers from a conference organised by CTBI on this topic are incorporated in this issue of Current Dialogue), we are seeking to produce a short handbook particularly designed for Christian church committees or professionals who find themselves needing to deal with both threads – the interreligious and the inter-church. Work on this will be taking place during the first half of 2015.
Also still “new” is the development by my colleague Rev. Dr Peniel Rajkumar of an Asia- based course for Christian young people working in an interreligious environment. YATRA – the acronym by which it is known – had its first, very successful outing in June 2014. It is intended to make it an annual event, and is likely that the second YATRA will take place in June 2015 in Cambodia. Do encourage appropriate younger colleagues and students to apply for it. The Bossey Interreligious Course, which includes young Jews and Muslims as
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well as Christians, also continues. We would really appreciate help in making it better known – particularly among the Jewish and Muslim constituencies.
The difficult events of the summer in the Middle East and their aftermath have had several consequences for us working in interreligious dialogue – rightly, our work and our plans must not be fixed in concrete so solid that they cannot be responsive to current events. We are seeking to engage in a formal process of reflection on Christian attitudes to anti-Semitism and to Islamophobia. We are also working to hold a significant international conference towards the end of 2015 that will explore the topic of fundamentalism in religions.
As well as the Middle East, two particular geographical areas of current concern from an interreligious perspective are Nigeria and Malaysia. In Nigeria, following on a high-level Christian-Muslim international visit to the country in 2012, we are working with partners in the country to establish a centre for the monitoring of religious-based violence. And – as the first article in this issue of Current Dialogue, for which we are very grateful to Professor Miroslav Volf, suggests (discussed also in the article by Peter Riddell) – the so-called “Allah” controversy in Malaysia feels rather like a litmus paper for Christian-Muslim relations, particularly in countries beyond the Middle East.
I am sorry about the delay in the publication of this issue of Current Dialogue, caused by a mixture of practical and financial reasons. It will be therefore the only issue to be published in 2014 – although complications in the distribution of the previous issue (No. 55) meant that, in many cases, it did not reach you until March-April of this year. We will revert to the publication of two issues in 2015.
Clare Amos, Programme Executive, Interreligious Dialogue and Cooperation
1 www.oikoumene.org/en/resources/documents/assembly/2006-porto-alegre/3-preparatory-and- background-documents/religious-plurality-and-christian-self-understanding.
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God and Allah: What’s in a Name?
Ryan McAnnally-Linz Miroslav Volf
In October 2013, a Malaysian appeals surprising Christian response to the court ruled that the Catholic newspaper Malaysian court decision. Instead of Herald could not legally use the word considering it a violation of the rights of “Allah” in print. The court argued that the Malaysian Christians, some have use of “Allah” in non-Muslim writings could welcomed the ban on Christians using the confuse Muslims about the differences word “Allah” in their texts. Representative between Islam and other religions and of this response is President R. Albert even entice them to convert, which would Mohler Jr of The Southern Baptist violate Malay law. As news of the decision Theological Seminary, who has argued spread, many individuals and that Christians should not call upon the organizations voiced their opposition. true God of the Bible using the word Meanwhile, some Malaysian Muslims “Allah”, because “Allah” refers only to the demonstrated in favour of the court, and radically different god of the Qur’an. Sultan Abdul Halim Mu’adzam, the current Malaysian head of state, proclaimed his It matters greatly whether Dr Mohler and support for the ruling. The controversy those who agree with him are right. If they even spilled over into violence, as a are, the prospects for respectful, trusting church in the province of Penang was cooperation between Christians and firebombed in January 2014. At the time of Muslims diminish. The reason, however, is writing the case awaited a hearing in the perhaps not what one would expect. It’s Malaysian Federal Court, the country’s not that people have to believe in the highest judiciary body.1 same god in order to live together in peace and even to cooperate politically. Our (limited) understanding of Islam leads Contemporary South Korea and the us to believe that there are good Muslim United States, for instance, both see reasons to reject the lower court’s relatively peaceful and cooperative reasoning. But Muslims who agree with us political relations between Christian, are much better placed to elaborate them, Buddhist, and non-religious populations. and indeed some have. Our pluralist And, clearly, it’s not that people who political commitments lead to the same believe in the same god necessarily get conclusion. But arguments based on along. Citing counter-examples here is those commitments can do only so much disconcertingly easy: countless European when disconnected from the theological wars both before and after the and philosophical convictions that Reformation, recent conflicts among motivate them and when delivered to the Muslims in Iraq and Syria, the American Malaysian political context from the far Civil War … the list of tragedies could go different American one. It might appear, on. then, that there is not much for Christian theologians to do in response to the It’s not a question of an automatic, Malaysian court’s ruling. That appearance necessary relationship. The question of would be deceiving. the God of the Bible and the God of the Qur’an affects the prospects for The ruling in fact raises pressing cooperation for three different reasons. theological questions for Christians. Does the Christian faith permit one to pray to First, if Dr Mohler is wrong, then certain Allah? And when Muslims worship Allah, otherwise unavailable forms of might they be worshiping God? To cooperative reasoning between Christians understand the import of these and related and Muslims become possible. Among questions, it’s helpful to consider a many other things, people engaging in
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God and Allah McAnnally-Linz / Volf
political cooperation make arguments, Before doing our best to give our answers, offer reasons, and try to convince one we need to recognize that as Christians, another. If Christians and Muslims hold we are called to follow the truth, that the God of the Bible and the God of regardless of the consequences to the Qur’an are one, then when reasoning ourselves. If we are convinced that the with and convincing one another, they will god of the Qur’an is no God at all, then we be able to appeal to arguments about the cannot pretend otherwise for the sake of character of God. They will be able to amiable social relations. Thankfully, there engage, that is, in common theological are good reasons to believe that Dr deliberation. Since theological reasons are Mohler and those who agree with him are highly important to many Christians and wrong about Allah. Not only should Muslims, being able to deliberate Christians feel free to use the word “Allah” theologically together is a significant help in their worship of God if it’s natural to do to efforts and cooperation. so in their language, but Muslim speech about and worship of “Allah” is not by Second, if Dr Mohler is right, then the definition worship of a false god. But how mutual sense of respect necessary for do we know this? public cooperation becomes much harder to maintain between Christians and The first thing to do is recognize the Muslims. This is because Christians claim inadequacy of all human language about that there is one and only one God. As a God. God is unimaginably transcendent – consequence of this claim, if Christians beyond, above, greater than any and all hold that Muslims do not worship the one creatures. Our words are the words of God, we must hold that they worship creatures, and so they simply cannot refer nothing, an empty created idol, or else to God in any straightforward way. All of something demonic. Now, such a belief our conceptions of God fall short. All of would not in itself be disrespectful. But our words fail. And yet we often don’t Muslims also claim that there is one and realize that they do – at least, we don’t act only one God. Indeed, the claim to like they do. Instead, we tend to worship worship that God is likely the most central these ideas and words about God in place claim of Islam. So for Christians to deny of God and so fall into idolatry ourselves. that Muslims worship the one God is to We truly worship God only when God by deny the heart of their confession of faith. grace lifts up our faltering words and all- No matter how respectfully (or too-human thoughts and receives them as infrequently) Christians tried to worship. We should, therefore, always communicate that denial, many Muslims maintain a stance of humility when talking would undoubtedly receive it as deeply about a subject like this one. disrespectful. Since a mutual sense of respect is an important ingredient in public Having said this, we can turn to the cooperation, cooperation between question of Christian use of the word Christians and Muslims would thus be “Allah”. It is important here to note that impeded. Christianity has always been a fundamentally translatable faith. Third, and perhaps most unsettlingly, if the Recounting the miracle of Pentecost, the bulk of Christians held, as many do now, Book of Acts says: that Muslims actually worship a demonic force, they would have compelling All of them were filled with the Holy Spirit reasons not to cooperate with Muslims. To and began to speak in other languages, do so would be to cooperate in a as the Spirit gave them ability. … And at movement of opposition to God. this sound the crowd gathered and was bewildered, because each one heard Clearly, the stakes are high when them speaking in the native language of answering these questions. each. Amazed and astonished, they asked, ‘Are not all these who are speaking Galileans? And how is it that we hear,
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each of us, in our own native language? did not call God “Apollo” or “muse” after Parthians, Medes, Elamites, and residents all. of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Some Christians claim that the “Allah” Egypt and the parts of Libya belonging to whom Muslims worship cannot be the God Cyrene, and visitors from Rome, both of Jesus because the meanings of the Jews and proselytes, Cretans and word are just too different from what Arabs—in our own languages we hear English-speaking Christians mean by them speaking about God’s deeds of “God” or Spanish-speaking ones mean by power.’ (Acts 2:4-11) “Diós”. Therefore, they conclude, Christians should not refer to God as From the start, the gospel is not attached “Allah”. They usually emphasize two to any one language – even the language points: (1) Muslims reject that Jesus was of Jesus. Rather, by the power of God’s and is the incarnate Son of God and (2) spirit, it adopts and indwells the languages they deny that God is Trinity. We agree of all who are there to hear. We can see that these are two of the most important the continuation of this feature of Christian claims of Christian faith. Without them, we faith in the New Testament, which uses believe, one misses the decisive common Greek words to translate revelation of God and the very heart of Aramaic and Hebrew words referring to who God is. Even so, just because God. And also in the fact that the word someone denies these claims does not by “God”, which English-speaking Christians itself mean that she doesn’t believe in and use in their Bibles and worship, comes worship God. from an Old English word used long before Anglo-Saxons started converting to Consider the vitally important case of Christianity. Using generic words for “god” Judaism. Incarnation and Trinity are from local languages is how Christians perhaps the two most significant can talk about God. If “Allah” is one such differences of belief between Christians word, then Christians ought to feel free to and Jews, and yet the vast majority of the use it. Christian tradition, beginning with the New Testament, has held that the Jews believe It turns out that “Allah” is just such a word. in the same God as Christians. The Indeed, if you want to translate the Greek gospel stories about Jesus show him ho theos (literally “the God” in English), assuming that the Jewish religious leaders which is found in John 20:28, Matthew with whom he disagreed believed in the 1:23, and elsewhere, there really is no same God he proclaimed, even though good option in Arabic other than “Allah”. many of them failed to understand God Unsurprisingly, then, we have evidence and God’s relationship to Jesus in that Arabic-speaking Christians have used fundamental ways. When Jesus debates “Allah” in their worship and their scriptures those leaders over his status as Son, he at least since the 9th century. It’s very does so assuming that he and they are possible that they did so before the time of both talking about the God whom Jesus Muhammad. claimed to reveal (John 5).
But even if it is natural for Christians Importantly, Jesus extends his assumption speaking certain languages to call God about common ground to people other “Allah”, there might be good reasons for than his fellow Jews. In John 4:1-42, them not to use this name. Specifically, it Jesus discusses the right way to worship is only prudent for Christians to pray to God with a Samaritan woman. He and worship “Allah” if the meanings assumes that he and the woman are associated with that word are not radically talking about one God, even though he opposed to what Christians say about affirms the superiority of the Jewish God. Otherwise, they do in fact understanding of that God: “You worship unnecessarily risk confusion, as the what you do not know; we worship what Malaysian court claimed. Early Christians we know, for salvation is from the Jews”
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God and Allah McAnnally-Linz / Volf
(4:22). The woman worships God, Jesus about God, not between gods, so to says, even if she does not understand speak. God as well as the Jews. But even granted Christian and Muslim In accord with Jesus’ example, Augustine agreement on the claims of monotheism, extends a similar assumption to the Greek some would raise the objection that the Neo-Platonist philosophers. Speaking to character of “Allah” in the Qur’an and God in his Confessions about some Neo- Islam radically differ from the character of Platonist books that he had read earlier in God as revealed by Jesus. Monotheism his life, Augustine writes: “The books say aside, they would say, is it not just as that before all times and above all times misleading to treat them as the “same” in your only-begotten Son immutably abides any practically important sense? eternal with you” (7.9.14, translated by Henry Chadwick). These same There is no way to answer an objection philosophers deny the incarnation, and so like this definitively in a short article (or miss the saving truth of the gospel, even a rather long one), but we think that according to Augustine. But nevertheless, there are good reasons for rejecting this he thinks their books really talk about argument, and we would like to offer a God. The disagreement is about what very rough sketch of what those reasons Jesus reveals about God and how God is are. related to Jesus. Let’s start by noting a common stereotype All of these examples address about Christianity and Islam. The Christian monotheists, people who believed that God – so the stereotype goes – is loving there is one and only one God. At a and merciful, but Muslims believe that minimum, they would agree with one or Allah is demanding and punitive. another version of three claims that are This stereotype mischaracterizes both central to Christian faith: Christian and Muslim understandings of 1. There is only one true God. Any other God. Christians do believe that God is supposed “god” is no god at all. loving and merciful. But a robust picture of 2. God created everything that is not God as portrayed in the New Testament God. must include the recognition that God is 3. God is different from everything that is just (e.g., Romans 3:5), makes demands not God. The cosmos is not God. of us (e.g., John 15:10), and is unwavering in judgment against sin (e.g., Importantly, claims very much like these 2 Peter 2:4-9). Muslims do believe that can be found in the Qur’an. For example: Allah issues commandments and punishes evil. But in the Qur’an God is 1. “Know, therefore, that there is no god consistently praised as “The Merciful,” but God” (47:19). “The Compassionate,” “The All-Forgiving,” 2. “It was He who created the heavens “The Generous,” “The Benevolent,” and and the earth in all truth” (6:73). “The Loving.” The stereotype gives us an 3. Allah is “the Merciful One who sits incomplete picture of both faiths. enthroned on high,” which is usually taken to mean that God is beyond the There are – we emphasize this – crucial created world (2:255). differences between how Christians and Muslims understand God’s character. But Consequently, there is good reason to those differences do not erase the treat Muslim beliefs in and claims about commonalities. For example, Christians Allah in the same way Jesus treated emphasize that God loves unconditionally, Jewish and Samaritan beliefs and whereas most Muslims do not. But that Augustine treated the Neo-Platonists. We does not change the fact that nearly all may disagree about immensely important Christians and Muslims believe that God things about God, but we are disagreeing loves.
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Overlaps also exist between the ground does not mean that Christianity commands that Christianity and Islam and Islam are the same faith. They are believe God makes for human beings. The not. Nor does it mean that Christians and important document A Common Word Muslims agree about everything between Us and You, issued by many of important. They do not. But it does mean the world’s leading Muslim scholars and that our visions of the common good are clerics in 2007, points out that love of God likely to overlap in meaningful ways. We and love of neighbour are central to Islam have somewhere solid to plant our feet as as well as to Christianity. The God of the we strive to promote that good. And for Qur’an underwrites the commandments that we should be thankful to the one God on which Jesus says “the law and the who is over all. prophets hang” (Matthew 22:40). Again, there are substantial differences. For instance, Jesus unequivocally commands that we love our enemies. Many Muslim thinkers and leaders insist that we should be kind to all, but they tend not to include Ryan McAnnally-Linz is a doctoral enemies among the neighbours whom we student at Yale University. are commanded to love. But again, the differences do not erase the Professor Miroslav Volf teaches at Yale commonalities. University and is author of Allah: A Christian Response [2011]. This discussion of commonalities begins
to shed light on the possibility of 1 cooperative forms of reasoning that we Since the completion of this article and on 23 raised above. Exploring how Christians June 2014, the Federal Court of Malaysia ruled by majority opinion against allowing the ought to relate to Allah has led us to see Catholic Herald to appeal the earlier High significant common ground between Court judgement which prohibited its use of Christianity and Islam. This common the word “Allah”.
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In our Time: the Dynamic Relationship between Christian Ecumenism and Interreligious Dialogue
The following papers by Peter Colwell, to Christian ministry. This later led to that Keith Clements and Peter Riddell were further encounter with the religious other, given at a one-day conference organized with Muslim, Jews, Sikhs, Hindus and by Churches Together in Britain and Buddhists in occasions such as that Ireland (CTBI) at Heythrop College in recent one in a Kosher Restaurant. September 2013 with the title “In Our Time: the Dynamic Relationship between The Christian encounter with the religious Christian Ecumenism and Interreligious other often begins with the ecumenical dialogue” . The conference explored the journey. Nostra Aetate above all affirmed relationship between ecumenical and the truth of this, recognizing that Christian interfaith dialogue, whether ecumenism unity was not a search for ever-increasing has been replaced by interfaith inter-Christian chumminess but a engagement and how the two interact. recognition of God’s call to us to be These ideas were further developed and reconciled to each other, to all peoples presented during a subsequent “Madang” and to God. It is a much used quotation, at the 10th Assembly of the World Council but Desmond Tutu’s observation at of Churches in Busan, South Korea in Santiago de Compostela in 1993, “a November 2013. divided church is too weak to resist apartheid” was alluding to the organic link Why this topic? between Christian unity and justice and reconciliation in the world. The following are opening words at the The exhortations of the early decades of conference from Peter Colwell, Deputy the ecumenical movement, for a Christian General Secretary at Churches Together unity that looks outwards to the in Britain and Ireland, based in London. reconciliation of peoples to each other and to God, speaks of a vibrant and dynamic Have you heard the one about the Jewish relationship between Christian ecumenism Rabbi, the Muslim Sheikh and the and interreligious dialogue. But are they Christian Minister sitting in a Kosher the same thing? Sometimes I encounter Restaurant? Well that minister was me, people who think they are. Occasionally and the Sheikh is here too! But the story is one encounters the view that the search not what it seems for it is not a joke but for the visible unity of the church has one of the countless and uniquely achieved all that it is likely to, and precious moments that occur in therefore the dialogue of the religions is interreligious dialogue. A profound the more urgent, and has become the discussion between three individuals, “new ecumenism”. firmly rooted in their own faith, yet drawn into discovering themselves more deeply However, if ecumenism is reduced to and more fully by an encounter with the mere co-operation, entering “ecumenical religious other, where one is sometimes space” that has no content or direction, perplexed and fascinated, gently and if interreligious dialogue is only about challenged, and joyfully affirmed. eye-catching events and religions gaining the ear of politicians, then it is easy to see My own journey of dialogue began with why some might regard ecumenism as the Christian Ecumenical encounter. A passé, and why some have already Lancastrian teenager from a non- become cynical about interreligious Conformist background and his encounter dialogue or more accurately what some with the Roman Catholic, Anglican and are already calling “the interfaith industry”. Orthodox faiths, enabled him to respond more fully to his own sense of God’s call
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This day conference is taking place directly what might be regarded as a because of these and other concerns. somewhat crude question “is interfaith the Churches Together in Britain and Ireland new ecumenism?” but to explore the (CTBI), formerly the British Council of relationship between these two distinctive, Churches, is a fellowship and council of yet complimentary modes of engagement. churches across the four nations of Britain and Ireland. It seeks to be an expression This is a partnership between Heythrop of the churches call to be one in Christ, College, and CTBI’s own Interfaith but in its work recognizes that Theological Advisory Group and I am reconciliation is broader than merely delighted that our three speakers are churches being together. Interreligious here, for they are some of the leading dialogue is now an important expression thinkers in what they have to say. We will of recognizing God’s call to unity. CTBI begin with an exploration of what is has been invited to lead a workshop at the distinctive about Christian ecumenism and Assembly of the World Council of then move on to reflecting on aspects of Churches in South Korea in a few weeks’ how Christian ecumenical and time, on the relationship between interreligious encounter have impacted ecumenism and inter-religious dialogue each other in two very different contexts: and whether one has replaced the other, that of the Middle East and of South East or whether the two exist in a creative and Asia and Australasia. But your contribution dynamic relationship. is important too, and I hope that listening to and learning from each other today We are here today to begin that might enrich CTBI’s contribution to the conversation. Not necessarily to answer discussions in Korea.
Interfaith and Ecumenical Dialogue Resonances, Differences, Problems and Possibilities: A View from the British and Irish Context
Peter Colwell
I want to begin with the story of Lyndhurst aspects of the institutional church – Road United Reformed Church in including the excessively large number of Hampstead, North London. The church church buildings and separate was a successful and distinguished congregations – were to change. And so congregation situated in a prosperous they closed, and dispersed to other suburb of London, known for the large churches in the fervent belief that this number of middle class people with strong would help to achieve the visible unity of liberal convictions. However, in 1978 the church. The church building is now a whilst it had a large and healthy recording studio and has hosted artists as membership, it voted to close and sell its diverse as Jimmy Somerville, Robbie building. Its decision to close had nothing Williams, Ian Bostridge and Murray to do with any negative view of itself, its Perahia – a different sort of ecumenism I size, financial solvency or its long-term suppose! Today we look back and judge viability. It closed out of a strong and their actions to be naive; however, it radical conviction that the visible unity of reflected a strong and visionary belief at the church was an achievable goal within the time that the goal of visible unity was a few years, and that the achievement achievable within a generation, if not a was only likely if sacrifices were made if decade.
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Interfaith and Ecumenical Dialogue Peter Colwell
In the second decade of the 21st century, However, Archbishop Michael Fitzgerald the ecumenical movement looks very suggests how this relates to the different and much of the visionary and ecumenical identity of the church: even revolutionary beliefs of what ecumenism could achieve seem quite …dialogue is not simply about living in remote from current ecumenical priorities. harmony and cooperating for the benefit of Then, unlike now, the ecumenical humankind, important though these goals movement believed that it had the may be, but rather is called to go deeper. potential not only to transform the church, There is constant invitation to Christians but to change the world. This conviction and people of other religious traditions to was reflected as recently as 1989 when, live out to the full their religious with the creation of the Council of commitment, to respond with greater Churches of Britain and Ireland, Bernard fidelity to God’s personal call. In this way Thorogood, General Secretary of the relations between people of different United Reformed Church, was reputed to religions can become truly a dialogue of 2 have commented upon how bringing the salvation. Roman Catholic Church into the ecumenical structures for the first time If so, this has profound implications for the offered the realistic prospect of genuine next stage in the ecumenical journey: for if reconciliation between Catholics and ecumenism is still concerned with human Protestants in Northern Ireland, thus transformation, then how does dialogue seeing the end of the enmity and violence with other faiths intersect with this? that had plighted so many communities. However, if ecumenism is only concerned with denominational or confessional When we turn to interfaith dialogue we cooperation, then what is its global see striking similarities in the convictions significance? These are not only and beliefs as to what is achievable. For important questions for inter religious the most part, practitioners of interfaith dialogue but they are important questions dialogue have not pursued the goal of for Faith and Order too. Michael Barnes seeking the unity of religions, however, gives us one particular pointer as to how the conviction that dialogue and this Faith and Order question might be cooperation is the key to solving many of explored: the world’s ills is certainly prevalent. Hans Kung best summed up that conviction The Church is Catholic because it is, in when he said: principle, the whole of humankind redeemed in Christ; at the same time, the No peace among the nations without Church exists not as some distant ideal peace among the religions. No peace but as this community of faith on among the religions without dialogue pilgrimage with others. To put it another between the religions No dialogue way, the Roman Catholic Church is a between the religions without investigation particular Christian community but a of the foundation of the religions.1 community which exists not for itself but for others; its identity is truly to be found Is it still the case that the ecumenical only in and through the relationships it movement believes that the one church establishes with others.3 will inevitably have a transformative impact on the world at large? The view of In the post 9/11 context, the view that Kung and others that interfaith dialogue interfaith dialogue was key to overcoming can effect global change might well be violence in the name of religion became seen to have moved away from the unassailable. The former British Prime Christian view that the existence of the Minister Tony Blair was almost evangelical church in the wider community can in his espousal of this view, with key change the course of human history, or at Government initiatives in this area being the very least that the church can only inspired by his conviction. After he stood achieve this in partnership with others. down as Prime Minister, he founded the Tony Blair Faith Foundation, which aims 11
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to “provide the practical support required Yet there is a different story to be told to help prevent religious prejudice, conflict about interfaith; one that is located at the and extremism.” This thinking continues to heart of the ecumenical movement. form part of the orthodoxy that informs UK Religious diversity has for some time been Government policy, including projects recognized as an important ecumenical such as Prevent, Near Neighbours and challenge. In 1979, the World Council of the Inter Faith Network for the UK. In Churches produced guidelines on short, this model of interfaith dialogue has interfaith dialogue, upon which the British strong resonances with some of the more Council of Churches developed the Four visionary elements the ecumenical Principles of Interfaith Dialogue. These movement. Furthermore, it is noteworthy four principles are: that many of the Christians most committed to the political model of • Dialogue begins when people meet interfaith engagement are those that see each other little merit in the search for Christian unity. • Dialogue depends upon mutual understanding and mutual trust A model of interfaith dialogue thus • Dialogue makes it possible to share in emerged that has at its heart a strong service to the community political aspiration that offers a realistic • Dialogue becomes the medium of promise of social and political change at a authentic witness time when the ecumenical movement They were adopted by various BCC seems to have lost much of its radical and member churches. visionary edge. Archbishop Rowan Williams has spoken of the ecumenical The ecumenical movement and the boat being becalmed and many have Roman Catholic Church, building upon spoken of an ecumenical winter. Nostra Aetate, has often led the way in Furthermore, as denominations become pioneering interfaith and interreligious concerned with defining, redefining and dialogue. sometimes even recreating their ecclesial identities – often over and against the In addition to this broader point, a number ecumenical movement, making of other concerns are worth noting in the consequential restrictions on what wider context of the relationship between ecumenical councils might do – the ecumenical and interfaith dialogue. activists and visionaries have left the ecumenical scene. In some cases, they Religious diversity is a reality of have been picked up by interfaith dialogue globalization that has transformed how efforts, Kung being a notable example. people view their communities and the world. Furthermore, the reassertion of The perception that the “agenda has religious identities, often manifested in moved on” from ecumenical to interfaith, overt political forms, has presented at least in terms of what might achieve important political and theological genuine social and political change for the challenges. Whilst much of this has led to better, is largely the reason why some the political prioritizing of interfaith have characterized interfaith as “the new dialogue with a number of politically- ecumenism”. Whilst that is certainly a motivated initiatives, much less has been crude and simplistic analysis, it is easy to said and written about the impact upon see how such a view might emerge. Christian and especially ecumenical self- Whilst the two forms of dialogue are understanding. Christian communities who clearly concerned with different goals – have existed in Muslim-majority contexts leading one to easily dismiss the have for many generations been sensitive characterization – it is also possible to see to Islamic polemic about the relationship how the two have elements of resonance between unity and truth (and conversely with each other and also where they have between disunity and untruth), however, created new challenges and opportunities there has been less exploration of how with one another. religious diversity, especially in the West,
12
Interfaith and Ecumenical Dialogue Peter Colwell
has impacted Christian ecumenical self- comes to movements for social justice – a understanding at a time of apparent key expression of the ecumenical decline and rising secularization. movement – there is an important question to consider. The Christian There has been a tendency in the face of ecumenical approach to social justice in greater religious diversity towards a Europe has assumed that it was the only levelling out of intra-Christian difference faith-based locus for movements for social for fear of providing a “poor Christian change, but this was in the context of witness” to other faiths. This is particularly significant ecclesial strength and acute when many churches which were dominance. Do these assumptions still once dominant in society feel the pinch of hold true? What we are witnessing at decline and wish to continue asserting the present is the growth in a number of Christian character of Western society. As cross-denomination, grassroots initiatives such, differences within and between that work for the good of local churches are often ignored or obscured. communities that have developed apart There is a curious paradox here: that at a from local and national ecumenical time when national church leadership structures (e.g., Food Banks, Street attempts to reassert itself – and in some Pastors). Many have characterized this as cases recreate their ecclesial identities an example of how ecumenism is still over and against the ecumenical flourishing without traditional ecumenical movement – those involved in official or structures. Bob Fyffe (General Secretary semi-official interfaith dialogue initiatives of CTBI) has described these phenomena present Christianity in basic and as the “post-ecumenical context”, elementary “ecumenical” formulae. especially given that they inevitably take no account of traditional Faith and Order The need to present Christianity as more questions and thus leave unanswered united than it actually is also an issue for questions as to why Christians remain those within other religion traditions who divided. However, an additional question wish to present their faith as lacking is: why do such Christian-only initiatives disunity, or who wish to present their own continue to make sense in the new plural tradition as normative of a world faith. This context? The CTBI research “A Good can in fact seriously distort interfaith Society” reveals that many church-based dialogue. For example, in the British social initiatives are undertaken not only context, the Swaminarayan movement is ecumenically but also in partnership with relatively large and politically well- with people of other faiths, and indeed connected for all sorts of historical and people of no faith. This suggests that the economic reasons and as such has been praxis of ecumenical work for social perceived by many Christians as being justice is increasingly undertaken in representative of Hinduism globally – partnership with other faiths. So in one whereas in India it is a relatively small and sense, a “new ecumenism” has emerged less influential tradition. with movements for social change that In part, the modern ecumenical movement initially had their home in the search for grew out of a European context where the visible unity of the church but have intra-Christian divisions were the primary been led to the wider search for religious context, with the blight of reconciliation and justice. In some ways centuries of anti-Semitism to offer any this can be understood as a return to the non-Christian narrative, although that classical understanding of oikoumene. should not be understated. The present European context is a very different one, characterized by growing religious
pluralism, decline in many established
European churches, growth in migrant Peter Colwell is the Deputy General churches (often Pentecostal in character) Secretary at Churches Together in Britain and growing secularization. When it and Ireland in London.
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1 Hans Küng, Islam, Past, Present and Future (Maryknoll, NY: SPCK, London & Orbis Books, (London: Oneworld, 2007), xxiii. 2006), 180ff. 3 2 Michael L. Fitzgerald and John Borelli, Michael Barnes, Theology and the Dialogue Interfaith Dialogue: A Catholic View of Religions (Cambridge, 2002), 35.
14
What is Distinctive about Christian Ecumenism and Why Does it Matter?
Keith Clements
In early 2013 I was in Sri Lanka, and while revivify the ecumenical movement in in the city of Colombo I spent a morning at Britain and the involvement of the Free the Sri Lankan Baptist headquarters Churches. He was of a decidedly where I had been asked to lead a seminar evangelical stamp, and working in an for pastors and part-time theological inner city area of London. He told me that students. Our subject was the ecumenical he thought ecumenical discussion today movement, and we had a very interesting was just like moving deck chairs on the hour or so exploring topics like New Titanic. No surprise there, but then he Testament understandings of the body of went on to say that he felt he had more in Christ, different forms of ecumenism, unity common with the local Imam than with the and diversity and so on. Towards the end vicar in the Anglican parish! of the session a young woman who had been silent the entire time raised her hand Recalling exchanges like these in to speak. With the help of an interpreter Colombo and in London I certainly feel the she explained that she was from a Tamil force of today’s topic. On the one hand, I Hindu background and had become a believe that the search for visible Christian Christian just two years prior. Her question unity is a non-negotiable imperative. At was very simple: “Why are there so many the same time, its fulfillment has to be different churches?” Though I should not negotiated in the world as it is, a world of have been surprised, I found that I was religious plurality and social and political indeed surprised to hear this basic conflicts in which religion is often a factor. question. I should not have been surprised Christian ecumenism therefore needs to because, like many, over the years I’ve critically assess whether it is providing taught, written and preached on how a solutions to the world’s needs or is itself main impetus for the modern ecumenical merely part of the problem. movement came from the missionary outreach of Western churches to the wider Right at the start, I want to say that the world. When missionaries arrived in Asia distinctive nature of Christian ecumenism or Africa preaching a gospel of love and is conveyed in the very phrase itself; it reconciliation, they then had a hard time links “Christian” and “ecumenism” – of explaining its relevance to non-Western Christ, of the oikoumene, of the whole situations of difference and division that inhabited earth. There is a particularity had arisen in Christian Europe centuries about being Christian, and there is earlier. The fact that I was surprised at universality about belonging to the whole hearing the question coming at me from inhabited earth. Neither the particularity the contemporary Asian context showed nor the universality is to be played off one how in fact even I, a supposed ecumenist, against the other, indeed neither can be had grown inured to the persistence of a properly understood without the other. It is divided church, and how historical a case of – to use the subtitle of my recent explanations so easily become book – “living in more than one place at complacent justifications. So I was glad once.”1 Moreover, the most distinctive and grateful to the questioner for bringing thing of all about Christian ecumenism lies me back to basics with a salutary jolt. in its keeping the relationship and the creative tension between the two. It is a But I also recall a conversation three or relationship already clear in Scripture, four years ago in London with a Baptist especially in the Pauline letters and above pastor, following a talk I had given to Free all in the Letter to the Ephesians where we Church representatives on the need to 15
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find the Apostle laying out the special church to be sundered whether nature of the church as the body of Christ. confessionally, racially, nationally, or by Its members are united in love and mutual any other human difference one can find dependence through faith in Christ in the in the oikoumene. Christian ecumenism unity of the Spirit: “one Lord, one faith, flows directly from ecclesiology, an one baptism” (Eph.4:4); yet this also part understanding of that to which the church of God’s plan in Christ “for the fullness of is called. This is most strikingly time, to gather up all things in him, things demonstrated in what many of us who are in heaven and things on earth” (1:10). God not Roman Catholics read with a kind of wants, and is working towards, a united envy – the documents of the Second church, a united oikoumene, and Vatican Council – where the Dogmatic ultimately a united, reconciled universe. Constitution on the Catholic Church, Lumen Gentium, seems to flow effortlessly What is Distinctive about Being into the Decree on Ecumenism, Unitatis Christian? Redintegratio. Speaking of the Eucharist, Lumen Gentium states: “All men are The first issue, then, is what is distinctive called to this union with Christ, who is the about Christianity, or being Christian? A light of the world, from whom we go forth, prime distinctive of being Christian is the through whom we live, and towards whom church, the community of faith in Christ, our whole life is directed”3; and “hence the the body of Christ. Being Christian is not universal Church is seen to be “a people being one of a conglomeration of persons brought into unity from the unity of the of similar views, but being the church. The Father, the Son and the Holy Spirit.”4 Church is not just a society or an Unitatis Redintegratio bases its appeal to association of people who hold the same seek unity with the “separated brethren” of or similar beliefs denoted as “Christian”, or the Catholic Church on this very same sharing the same code of ethics. It is a ecclesiology. Christ seeks to establish “his concrete community of people who are “in holy Church everywhere in the world till Christ” by faith confessed in baptism, the end of time, not only increasing it but gathered in hearing his word, nourished “he perfects its fellowship in unity: in the by the Eucharist and leading a common confession of one faith, in the common life ordered by Christ. In the young celebration of divine worship, and in the Dietrich Bonhoeffer’s phrase, the Church fraternal harmony of the family of God”5; a is “Christ existing as community”2, a unity whose highest exemplar and source community which is created by his word, is the Holy Trinity.6 and lives by faith in the forgiveness of sins, forgiven and forgiving. It is a very A prime particularity of Christians is surely human community, but in Christ it is a new located in understandings of the Church humanity, and part of this newness as a community in Christ, a community consists in its bringing together parts of which, if not actually one as yet, is seeking the old humanity that had been estranged to be one. The statement of the 1961 and hostile to one another: “For [Christ] is WCC Assembly in New Delhi still stands our peace; in his flesh he has made both as an inspiring and challenging vision of groups [Jews and Gentiles] into one and the goal of unity: has broken down the dividing wall, that is, of hostility between us … that he might We believe that the unity which is both create in himself one new humanity in God’s will and his gift to his church is place of the two, thus making peace, and being made visible as all in each place might reconcile both groups to God in one who are baptized into Jesus Christ and body through the cross…” (Eph. 2:14-16). confess him as Lord and Saviour are It is about flesh, body and visibility. The brought by the Holy Spirit into one fully Church is not primarily a matter of committed fellowship, holding the one institution(s) – it is a very specific, human, apostolic faith, preaching the one gospel, earthly and visible community. As the new breaking the one bread, and having a humanity, it is a contradiction for the corporate life reaching out in witness and 16
What is Distinctive about Christian Ecumenism Keith Clements
service to all, and who at the same time In lament of the current lack of ecumenical are united with the whole Christian passion in the church today, I quote Mary fellowship in all places and all ages in Tanner who, lamenting the current lack of such wise that ministry and members are ecumenical passion, spells out where the accepted by all, and that all can act and call for unity should be reignited: speak together as occasion requires for the tasks to which God calls his people.7 It is about how we are all held in communion – when we agree and when Whatever precise form that unity will take we disagree – so that we refuse to say ‘I is itself a matter for debate and as we well have no need of you’. But, under the know, there are a number of models for Spirit’s guidance, stay together, learning unity that have emerged over the years: from one another as we seek to discover organic union between churches; conciliar the mind of Christ for the Church. It is unity; reconciled diversity; and so on. But about how local churches are held in the call to seek unity is non-negotiable communion with all the local churches, in unless we wish to renegotiate the gospel the universal Church – that is the Church of Christ. Admittedly, this is not the most through the ages and around the world popular thing to be saying these days – today.9 visible unity is now repeatedly left to the “any other business” section on churches’ The Wider Context agendas in favour of “more exciting” topics. The eminent American theologian A very brief foray into the historical context and sociologist of religion, Martin E. Marty, is needed here to counteract any amnesia in 2012 sounded “the death knell of regarding the ecumenical story so committee ecumenism,” which he thinks is prevalent today. When what we term the how “committed ecumenism” is too easily “modern ecumenical movement” began read; that is, ecumenism as practised over some 100 years ago a vital element in it the past 100 years.8 He was expressing a was the gathering of churches and widely held attitude that Christian unity is Christian organizations from the global now no big deal: churches are no longer oikoumene. William Temple, at his anathematizing each other, Christians no enthronement as Archbishop of longer burn each other as heretics and we Canterbury in 1942, spoke in his inaugural all get along reasonably well, so why sermon of “the great new fact of our time” bother further? That is certainly a tempting – the existence of a truly worldwide scenario until one examines, for example, Church. the continuing division between Eastern Orthodoxy and the Catholic and The modern ecumenical movement has Protestant West which has huge geo- always been conscious of the wider political implications; or on a much more context of humanity in which the church is domestic scale the agonies still set and which it is called to serve; this experienced by inter-church families with includes awareness of the presence of parents of different Christian traditions; or other faiths. This awareness was present the drifting isolationism and casual “live even before the 1910 Edinburgh World and let live” attitude undergirded by a Missionary Conference, often hailed as creeping self-sufficiency that we find the birth of the modern ecumenical present in and between denominations in movement. However, I must admit to the UK, matched by an increasing being a bit of a heretic here because I do obsession with denominational identities not myself believe that Edinburgh 1910 (which in fact matter less and less to most was the real fountainhead of the people, especially in the younger ecumenical river. I would locate that origin generations). While this may seem quite a couple of years earlier in the pioneering innocuous, is it with the oneness of the attempts at a peace movement by the passion – passion in every sense – which British and German churches during 1908- Jesus prays in the upper room? 09, which later broadened to form the World Alliance for Promoting International 17
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Friendship through the Churches on the Arabist and scholar on Islam.12 there was eve of war in 1914. Soon after the always a question underlying any early armistice in 1918, the World Alliance ecumenical treatment of other religions: played a vital role in the genesis of the were the non-Christian faiths being Life and Work Conference of Stockholm in regarded primarily as evangelistic targets 1925 and the Universal Christian Council or as partners in lifting the world towards for Life and Work, which was the most God? This question surfaced mightily at inclusive ecumenical body up until the the next World Missionary Conference in formation of the WCC into which it was Jerusalem in 1928, where the overall incorporated. An increased consciousness mood was markedly different from of the needs of a divided and conflict- Edinburgh 1910. Strong voices, especially laden oikoumene thus began to bring the from liberal quarters in the USA, declared churches together, and not solely on that the main threat to Christian faith was social-ethical matters but on others – for not Islam or Hinduism or Buddhism, but the early leaders of Life and Work such as secularism.13 In combating pervasive, bishops Nathan Söderblom of Sweden worldwide secularism all the religions and George Bell of England were were fighting on the same front. Each profoundly convinced that only a united religion, including Christianity, had to Christian church could credibly witness in develop and offer the best of its resources the world to a reconciling God. It was thus to be shared with the other faiths, and in a real concern for peace in the oikoumene turn be prepared to receive the best from that was a vital impulse in the first other faiths. The ecumenical movement, ecumenical stirrings of the last century. however, could not find unanimity on this This peace also extended beyond the front then and it still remains a challenge church. Even as those first Anglo-German today. Debates regarding the uniqueness exchanges were being organized, the of Jesus Christ in the purpose of God, the prime movers – the British Quaker J. Allen possibility of God’s Spirit being at work in Baker and the German Eduard de other faiths, and the role of evangelism Neufville – envisioned the possibility of all still feature repeatedly in ecumenical the major world religions forming kind of discussions, and certainly at the WCC league for peace.10 level. But dialogue with other faiths has been a special concern within the WCC The Edinburgh 1910 conference was since the early 1960s, and within the inspired by the missionary watchword of Roman Catholic Church from Vatican II the hour: “The evangelization of the world onwards.14 In short, awareness of other in this generation.” By that very same faiths within the oikoumene, and, token it could not ignore the oikoumene or increasingly, actual dialogue with people at least what it called “the non-Christian of other faiths, has long been part of the world” and the presence of other faiths “old” ecumenism. That this has been so, within it. Indeed, the attention Edinburgh however, is due to the ecumenical gave to other faiths in one of its six movement always taking seriously the sections was impressive. So, too, was the oikoumene as a whole, of which other seriousness with which world religions faiths are a part. It is to this feature that I were treated in one of the permanent turn now, for it highlights what is – organs that followed Edinburgh 1910: alongside the commitment to the unity of namely, the journal International Review the Church – a prime distinctive of of Mission, edited by J.H. Oldham. The Christian ecumenism. first issue, released in 1912, dealt extensively with non-Christian religions in Church as Particular Sign – For the a particularly striking essay, “The Vital Whole Oikoumene Forces of Christianity and Islam”, written by Temple Gairdner, a chronicler of the “Faith and Order” is that stream of Edinburgh conference.11 Gairdner went on ecumenism which deals with theological to become a Church Missionary Society dialogue between the churches and teacher in Cairo and an outstanding reflects on the nature of the unity that we 18
What is Distinctive about Christian Ecumenism Keith Clements
seek. Of all the streams of ecumenism against thinking in primarily legal and Faith and Order could easily be assumed institutional terms – whether of Church, to be the least concerned with the wider society or nation. She went on: context in which the churches are set. For a long time this was so – certainly up to … [H]he who takes his citizenship the 1960s – but this is now no longer the seriously works earnestly for the advent of case. I was a member of the WCC a renewed human community where the Plenary Commission on Faith and Order “other” lives, for he cannot legitimately from 1985 to 1998, and during that time share in the communal reality of the body was always impressed by how again and politic without sharing in the reality of the again our theological work engaged with other, he cannot conceive of himself as the context of justice and peace issues as answerable to state laws without much as with the churches themselves. answering at the same time for the other. Especially memorable was a presentation In simple and direct terms this means, for made in a plenary meeting in Stavanger, instance, that the unbearable living Norway, in 1985 by Frieda Haddad, a conditions of the displaced, no matter Lebanese lay theologian of the Greek what their religious affiliations are, are Orthodox Patriarchate of Antioch. I say unbearable to me personally. Their “presentation” but in fact she was not uprooting from their villages and towns is herself able to be present in Stavanger – my personal uprooting. This involvement Lebanon was still enmeshed in the terrible with the other rules out any theological civil war – the road to Beirut airport was formulations what would consider the one of the most dangerous in the world other as “unholy”, or as incapable of being (we tremble again for Lebanon today) – hallowed. I cannot look at him as being and her paper was read on her behalf. It part of the human community whereas I was entitled “The Christian community as am part of the “Christian” community. My sign and instrument for the renewal of life and his life are interwoven in the body human community: a Lebanese politic. My hope of salvation, my way to perspective.” She described how Lebanon the infinite passes through the other, had inherited from both Ottoman and through our fulfilled finitude.15 French rule a system of government which preserved the millet system, whereby For Frieda Haddad, then, being Church in limitations and rights of each religious the difficult context of Lebanon meant an community were carefully set out, unconditional identification with the whole including the proportions to which they of her society as a human community and were entitled to be represented in its crying needs, a commitment government. These policies were transcending all demarcations and established to provide checks and assumed tribal loyalties. She wanted to balances against any one community speak not so much about “Christian becoming either too dominant or too witness and mission” in a majority Muslim marginalized and oppressed – a society but more about social education precarious balance, as Lebanon’s history for the elimination of authoritarian legal shows all too well. But Haddad argued structures and a revolution in the that from her faith perspective, this policy understanding of what it means to be was inadequate for an understanding human in community. In conclusion, either of how she understood her Church, Haddad remarked: or what it meant to be a member of Lebanese society. It reduced human The Christian community is not a minority “community” to legally defined group seeking to elaborate for itself a associations. So she asked: what does it defensive standpoint over and against the mean to be “Church” in Lebanon, and yearnings of the human community in what does it mean to be Christian in which it is called to live. It rather seeks to Lebanon? In a powerful and moving nurture in its bosom a genuine openness manner, given the fearful nature of her to the common heritage that binds then current context, she protested Christians and Muslims together.16 19
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The Church should take as its point of It means that there are human beings who reference the whole life of the polis, the allow themselves to receive what, from body politic, the human community, and God’s perspective, all human beings seek to discern signs of hope for its future. should actually receive: it means that Haddad recognized the danger that this there are human beings who stand thinking might drift merely into ethical vicariously in the place [stellvertretend pragmatism, but she maintained the God- dastehen] of all other human beings, of ward dimension of Christian responsibility, the whole world.17 a responsibility that may include suffering, perhaps a suffering with the body politic There is thus an ultimate solidarity here without either abandoning it or being with the whole human family. Our blinded by any of its movements or approach to people of other faiths can ideologies. Notice, Haddad still assumed only be on this basis: they are part with us the Christian community to be a distinct of the oikoumene – as too are the people entity, indeed an embodied one (the of no faith and those of no religion also. In language of a “nurturing bosom” implies this respect we do well to heed the words this); and in fact she has sharp words on of Lesslie Newbigin, who speaks of some shortcomings in ecumenical rejoicing in the light wherever we find it: solidarity on the part of the churches outside Lebanon during that period. Here I am thinking … Not only of the evidences of light in the religious life of The Unity of the Church and the non-Christians, the steadfastness and Renewal of Human Community costliness of the devotion which so often puts Christians to shame; I am thinking The title of Frieda Haddad’s paper echoes also of the no less manifest evidences of what was a major study programme of the shining of the light in the lives of Faith and Order at that time: “The Unity of atheists, humanists, Marxists and others the Church and the Renewal of Human who have explicitly rejected the message Community”, a study which still informs of the fellowship of the church. “The light” our concerns 20 years later. The is not to be identified with the religious life programme examined how we maintain of men; religion is in fact too often the the specificity of the church as body of sphere of darkness, Christian religion not Christ with the universality of the hope excluded. The parable of the Good given to the whole oikoumene, without Samaritan is a sharp and constantly playing off one against the other but needed reminder to the godly of all faiths maintaining the necessary and creative that the boundary between religion and its tension between them. The Church is not absence is by no means to be construed itself the kingdom but is a prophetic sign as the boundary between light and and instrument of the kingdom. It does not darkness.18 itself realize the kingdom in its fullness, but surrenders itself to God in the power The oikoumene includes, because it is of the Spirit to be a kind of first fruits of bigger than, other faiths. In this light, it that kingdom, a sign of it upon the earth. would be ironic if our concern for As such, it must manifest in its own life interreligious dialogue in fact led to a what it means to be a community of narrowing of our understanding of the mutual acceptance, forgiven and forgiving, oikoumene. Equally, our vision of the free in its diversity and one in all its redeemed oikoumene, however grand, will differentiations but it equally identifies with lack substance if it is not illuminated and the whole of the oikoumene without sustained by our belief in and experience reservation. It vicariously exists for the of the reconciling, unifying work of the sake of the oikoumene before God. Those Spirit tying us in the bonds of peace in the who stand under and receive the word of particular community of Christ. The Christ, the church-community, are not a Apostle Paul describes this as the separate species from the oikoumene, the “mystery” of God’s will. We are not too inhabited world. Says Bonhoeffer: keen on “mysteries”; sometimes, quite 20
What is Distinctive about Christian Ecumenism Keith Clements
rightly, mystery is dismissed as just another word for obscurantism or foggy 6 Ibid., 455. thinking. A mystery in the proper sense, 7 Cited in G. Gassmann, “Unity” in N. Lossky however, is something we can neither fully Gunther Gassmann, “Unity” in N. Lossky et al. (eds.), Dictionary of the Ecumenical get our minds around nor get away from. nd And in this case one of the ways we try to Movement, 2 edition (Geneva: WCC, 2002), 1171. get away is by severing the link between 8 Martin E. Marty, “The Death-Knell of church and oikoumene; we become purely Committee Ecumenism”, Sightings (2 April church-focused or oikoumene-focused, 2012). See Clements, op. cit., 23. concerned only with a church-without- 9 Mary Tanner, “Celebrating Edinburgh 1910: world or a world-minus-church Reflections on Visible Unity”, Theology 114 perspective. Christian ecumenism is (Nov.-Dec. 2010), 407. distinctive because it unequivocally holds 10 See Clements, op. cit., chapter 4, “First to together the quest for one church and the See the Future: the Anglo-German Churches’ Peace Exchanges 1908-1909". hope for one world, until the reign of God 11 comes in all its fullness and God is all in W. H. T. Gairdner, “Edinburgh 1910.” An all. Account and Interpretation of the World Missionary Conference (Edinburgh, London: Oliphant, Anderson and Ferrier, 1910). 12 See Clements, Faith on the Frontier. A life of J. H. Oldham (Edinburgh: T. and T. Clark; and Geneva: WCC, 1999), 73-108. On Edinburgh Keith Clements, a British Baptist, was 1910, see Brian Stanley, The World general secretary of the Conference of Missionary Conference, Edinburgh 1910 (Grand Rapids: Eerdmans, 2009). European Churches 1997-2005, has 13 International Missionary Council. The written extensively on ecumenical life and Christian Life and Message in Relation to Non- thought and is the author of Dietrich Christian Systems: Report of the Jerusalem Bonhoeffer's Ecumenical Quest (WCC Meeting of the International Missionary 2015). Council 1928, Vol. I (London: Oxford University Press, 1928). 14 Cf. “Declaration on the Relation of the 1 Keith Clements, Ecumenical Dynamic: Living Church to Non-Christian Religions”, in A. Flannery (ed.), op. cit., 738-749. in More than One Place at Once (Geneva: 15 WCC, 2013). Frieda Haddad, “The Christian Community 2 Dietrich Bonhoeffer, Sanctorum Communio: as sign and instrument for the renewal of A Theological Study of the Sociology of the human community: A Lebanese perspective”, Church, Clifford J. Green (ed.), trans. in T. F. Best (ed.), Faith and Renewal: Reports Reinhard Krauss and Nancy Lukens, Vol. I of and Documents of the Commission on Faith Dietrich Bonhoeffer Works. 16 vols. and Order Stavanger 1985, Norway (Geneva: (Minneapolis: Fortress Press, 1998), 161. WCC, 1986), 187. 3 16 Ibid., 190. Vatican Council II, Dogmatic Constitution on 17 the Church, Lumen Gentium (21 November Dietrich Bonhoeffer, Ethics, Dietrich 1964), par. 12, in Austin Flannery (ed.), Bonhoeffer Works, Volume 6 (Minneapolis: Fortress Press, 2005), 403. Vatican Council II: The Conciliar and Post 18 Conciliar Documents, Vol. I, (Leominster: Lesslie Newbigin, The Open Secret: Fowler Wright, 1980 [1975]), 351. Sketches for a Missionary Theology (Grand 4 Ibid., 352. Rapids: Eerdmans, 1978), 198. 5 Unitatis redintegratio, “Decree on Ecumenism”, in Austin Flannery (ed.), op. cit., 454.
21
Allah Contested: Christians and Islamization in Malaysia
Peter Riddell
On 5 March 2014, Malaysia’s Federal In such a demographic context, Malaysia Court deferred a decision in a court case offers a fascinating possibility for a between the Malaysian government and dynamic expression of Islamic pluralism, Malaysia’s Catholic newspaper, the with Muslims constituting a bare majority Herald. The newspaper had appealed and other faiths offering potentially against the government ban on Christians significant voices in the Malaysian using the term “Allah” in their translations interreligious dialogue. However of the Bible into the Malay language. As Malaysia’s 50 year history as a state has the Federal Court deliberated on this had periods of interethnic and case, Muslim groups assembled in interreligious trauma. considerable numbers outside the Palace of Justice, hoping for a ruling in favour of From the outset, political leaders the government. attempted to express social realities in constitutional terms, recognizing the This case has been ongoing for over 25 pluralism but seeking to shore up years. In the following discussion, we will Malaysia as a majority Muslim nation. This consider the background to this issue and is clearly seen in the Constitution: the wider context of Christian-Muslim relations in Malaysia.1 Islam is the religion of the Federation; but other religions may be practised in peace Malaysian Pluralism and Islamization and harmony in any part of the Federation … State law and … federal law may Malaysia presents a fascinating case of control or restrict the propagation of any ethnicity and religion intertwined. The religious doctrine or belief among persons country’s population of around 28 million professing the religion of Islam.4 is approximately 50% ethnic Malay, with almost 25% Chinese, a further 11% This delicate balance worked relatively indigenous, another 7% Indian and the well for the first few years of the balance divided between various independent nation. But racial riots in ethnicities. The Chinese and Indian 1969, followed by the surge of Islamic communities represent a legacy of British revivalism from the 1970s onwards, posed colonial rule, when their ancestors were significant challenges for Malaysia’s brought to the British colonies to be political and social leaders. Religious involved in various kinds of economic identity assumed an ever greater role in activity. shaping the self-perception of Malaysia’s citizens, overtaking old ethnic boundaries In religious terms, this ethnic diversity to some extent. Malaysian lawyer Philip translates to religious plurality. Around Koh speaks of this dilemma: 60% of Malaysians are Muslim, with 19% Buddhist, 9% Christian, 6% Hindu and the … the post-colonial political dilemma: remainder represented by diverse minority identity politics and race politics, where faiths.2 The integration of ethnicity and religion has become a boundary marker. religion is best seen in the case of the As race weakened as the identity marker Malays, with the 1963 Constitution of – with divisions between urban and rural Malaysia defining a Malay as a Muslim.3 Malays – the glue of religion became Hence critique of one is easily seen as an stronger to evoke primordial sentiments.5 attack on the other. Malaysia’s governing alliance of parties, dominated by the modernizing Muslim
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Allah Contested Peter Riddell
United Malays National Organisation they are after the same things the (UMNO), sought to harness rising Islamic Government endorses.... What has identity to marginalize their Islamist developed therefore is a highly centralised opponents on the political stage, the bureaucratic and dominant Islam Islamic Party of Malaysia (PAS). Under represented by the institutions at Federal Prime Minister Mahathir Mohamad (1981- level and at State level.7 2003), the National Alliance government launched its own Islamization drive. The tense Islamization dance between Political speeches became more Malaysia’s two main Muslim political embellished with Qur’anic quotations, parties assumed a particular hue in the there was an observable increase in states of Kelantan and Terengganu, both programs with Islamic content on the won at different times by the Islamist PAS. government-controlled television and radio No longer was the conversation primarily stations, and a course in “Islamic about Islamic values. Rather, PAS was civilization” was made compulsory for committed to introducing Islamic law in the Muslim university students. areas that it controlled. In response, Prime Minister Mahathir upped the Islamization Additionally, the National Alliance ante and declared in October 2001 that government established a plethora of new Malaysia was already an Islamic State. Islamic institutions, including a government Department of Islamic After 22 years at the helm, Prime Minister Development, an Islamic university, an Mahathir stepped down in 2003 and was Islamic bank, and an Islamic foundation succeeded by the urbane and intellectual for social welfare. Philip Koh explains the Abdullah Ahmad Badawi. Many Malaysian significance of these moves: Muslims were reinvigorated and redirected their loyalty away from the Islamist PAS The Malaysian Government set up, at opposition back to the modernizing both federal and state levels, a power UMNO. PAS was decimated in the apparatus – JAKIM (Department of Islamic Federal elections of March 2004 and Development Malaysia) and so forth. many Malaysians, especially non- These developed a momentum of their Muslims, wondered whether the decades own. As officers were appointed to them, of Islamization were going to end. Indeed, they had their own key performance Prime Minister Badawi’s style was quite indices. What we have is a concatenation different from the hectoring, anti-Western of these cumulative bodies. In such a stance of Mahathir. He seemed to promise developing environment, the Islamic a softer, more moderate and inclusivist political parties – UMNO and PAS – approach to Islam, with barely veiled sought to out-Islamize the other.6 criticism of Islamist opponents in statements such as the following, made at Dr Hermen Shastri, General Secretary of an August 2004 World Council of the Council of Churches of Malaysia, Churches Faith and Order Commission points to the pervasive presence of this meeting: official Islamic bureaucracy: Many people practice their faith in Mahathir centralised Islamic affairs in absolutist terms … They refuse to take order that the Government would have into account the modern world in which we firm control. So the Government, with its live ... For those who are rigid, dogmatic Islamic federal agencies, and relationships and absolutist, it does not matter whether to the states (because in the Constitution you are in the tenth or 21st century, you Islam is a state matter), keeps tabs on must live according to the literal teachings matters and does not allow any other of your religion.8 Muslim groups to determine what is Muslim and what is not. So fatwa councils Yet, to the relief of some Malaysians and become very important. Fatwa council the dismay of others, Islamization members are government appointees so continued apace. Book banning
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Current Dialogue 56 December 2014
increased, Muslims were barred from the multi-faith nation remains highly watching the film “the Passion of the visible, as seen in the Malaysia Education Christ”, the Islamic State debate continued Blueprint 2013-2025. All Malaysian to fester and there were ongoing concerns children in government or grant- about the issue of conversion and maintained private schools must study the apostasy. In the words of Dr Ng Kam same five core subjects at the heart of Weng, Director of the Kairos Research their education program: Malaysian Centre: “Under Badawi, for the first time, language, English, mathematics, science we had a Prime Minister including in the and history. Those five represent unity in five year plan that social policy will be the curriculum. However the sixth core based on Islam.”9 subject shows differentiation; some say discrimination. Muslim students are When Badawi in turn handed over the required to study Islamic Education. In reins of the prime ministership to his contrast, non-Muslim students are not deputy Najib Tun Razak in April 2009, able to study their own faiths, but must Malaysians again wondered whether the study Moral Education. years of Islamization would draw to a close. Indeed, in an attempt to broaden its Religious Minority Concerns base of support, the hitherto unambiguously Islamist PAS adopted a Observers of the Malaysian situation are more pluralist face in an attempt to win reminded of the Wimbledon tennis votes away from UMNO. tournament and its differentiation between the main game and the side game. In However, it could be said that what the Malaysia, the main game is intra-Muslim Islamization train unleashed in the last rivalry, while the side game is its impact decades of the 20th century in Malaysia on non-Muslim religious minorities. was beyond the capacity of Badawi and Najib to stop, even if they so wished. The rising tide of Islamization in the 1980s Eugene Yapp, Secretary-General of the translated to a raft of measures, such as National Evangelical Christian Fellowship the Selangor Non-Islamic Religions of Malaysia, concisely summarizes the (Control of Propagation Among Muslims) options available to the last two Malaysian Enactment 1988, that prohibited any Prime Ministers: statements, publications or acts aimed at propagating non-Islamic religions to Badawi inherited a country with an Islamic Muslims. This Act was passed in a mindset. The [Islamising] institutions and broader context which facilitated other personnel were already there by the time measures that seemed to disadvantage that Badawi came to power. The [Muslim] non-Muslim minorities. So while Muslims NGOs were already embedded into were entitled to a tax rebate on their Malaysian civil society and were able to charitable contributions (zakat), there was influence social and political policies. no such entitlement for other faiths. Badawi attempted to have a more Obstacles were placed to the construction moderate form of Islam through his of new churches and the importation of Islamic Hadhari idea. He wasn’t able to non-Islamic religious literature. carry that out. It just remained a Furthermore, under government quotas proposition on paper. So when Najib came the proportion of mosques to Muslims was to power he was already facing a Godzilla. around 1:800 while for non-Muslims the There is no way he could turn the clock parallel ratio for their houses of worship back, even if he wanted to. He has to play was 1:4000.11 the game in order to survive.10 Religious minority concerns – and indeed Prime Minister Najib has promoted a those of Malaysia’s Muslim majority as vision of “One Malaysia”, emphasizing well – were no more evident than on the cohesion within plurality. But the tortured topic of apostasy. Indeed, the consolidation and promotion of Islam in Non-Islamic Religions Enactment 1988
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Allah Contested Peter Riddell
was designed first and foremost to protect The 1988 Selangor Non-Islamic Religions the Islamic community from loss of Enactment was representative of a series numbers through proselytization or of laws by Malaysia’s states prohibiting propagation of non-Islamic religions to the use of over 40 words deemed Islamic, Muslims. This was supported in including “Allah”, in non-Muslim subsequent pieces of legislation on more literature.15 In subsequent years, specific issues. For example, in June Malaysian authorities confiscated a range 2002, the Director of the National of Christian literature seen as Department of Registration, Datuk Azizan contravening this law. The ban was Ayob, announced that the change of a reaffirmed by the Malaysian Cabinet in Muslim name to a non-Muslim name and late 2006 and early 2008, in response to vice versa must be supported with a letter ongoing tension and disagreement from the Islamic Department or the between government authorities and relevant State Syariah Court.12 Inevitably, Christian groups about this issue. such Islamic bodies would be more favourably disposed to name changes in In the wake of the confirmation of the the direction of Islam. government ban, the Malaysia Catholic newspaper, the Herald, took the ban to While the state apparatus worked hard to the Malaysian High Court for judicial shore up Muslim numbers, it was used to review in May 2008. To the surprise of facilitate the erosion of non-Muslim most observers, Malaysian High Court numbers. Several state bodies are active Justice Datuk Lau Bee Lan issued her in facilitating the conversion of non- ruling in December 2009 in favour of the Muslims to Islam. In almost triumphalist Church, allowing Catholics to use “Allah” mode, the Deputy Director of Human to describe the Christian God in the Development of the government national language. Department of Islamic Development (JAKIM) announced in December 2013 Incoming Prime Minister Najib quickly that 105,079 people had converted to indicated that the Home Ministry would Islam in Malaysia up to 2012, and that his take this decision to the Malaysian Court department would soon launch an official of Appeal. Muslim scholars and NGO database of these conversions, under the activist groups sprang to the support of title e-muallaf. His statement summed up the government, with their viewpoint well the perspective of many Malaysian expressed in earlier writing by Ahmad F. Muslims on this question: Yousif:
After this, no one can deceive the Islamic ... the appropriation of words from one Development Department and the religious tradition in an effort to deceive database will also ensure that the people into accepting another tradition converts will not be overlooked in the oversteps the boundaries of religious Islamic missionary programme…. I hope freedom and enters the area of 16 Muslim converts will hold strong to Islamic surreptitiousness. teachings and not be influenced by the persuasion of people of other faiths who It should be noted that while the debate promise and give them aid in cash and was ostensibly about the use of the term kind, but with an ulterior motive for them to “Allah”, far more lay at stake in the eyes of leave Islam.13 many Christians involved. Father Lawrence Andrew, editor of the Herald This brings us back to the debate about and chief spokesman of the case against 17 Christians using the term “Allah” for God the government, pointed to the broader in the Malay language translations of the context surrounding the issue: Bible. At the heart of this issue from Muslim perspectives is the fear that such As a church we have suffered very much. Missionaries were thrown out of the Bibles will mislead Muslims into apostasy 18 from Islam.14 country. We had the best mission schools in this country and we ran many
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Current Dialogue 56 December 2014
hospitals. Even before Mahathir came to perspectives. Of course, religious lines are power, the crucifixes in the schools had to blurred when it comes to political and be taken down. Churches were not social controversies. While most Christian allowed to put up crosses. Today, our groups have supported the challenge to Catholic schools are usually run by the ban on the use of “Allah” by non- Muslims. They are not allowed to teach Muslims, Muslim support for the Christianity. They can only teach Islam or government ban has been by no means Moral Education … All this predated the universal. Father Lawrence Andrew refers Allah debate….19 to some support received from Muslims:
For Father Andrew and his Christian The secular NGOs are the ones who supporters, the time to make a stand after speak out [in our defence]. Our strong a lengthy period of erosion of Christian opponents have been [the Islamic NGO] rights was at hand. He continues: Perkasa, led by Ibrahim Ali. For the Government, it is a political agenda, so we [The Allah] debate really represented just put that aside. The other political drawing a line in the sand. I said enough! parties, like PAS and Keadilan, are open It’s not just about the word “Allah”. It’s to us using the word “Allah”. From time to about every Malaysian Christian, Christian time PAS will make a reserved statement. families, the next generation. If we do not Politicians are politicians. I gave an fight for our fundamental rights, there will interview with a Malay group, Project be nothing left for us. The Malaysian Dialog … I was very critical in that government has denied us of our interview. They printed my comments fundamental religious rights, but the world without alteration on their website.22 is watching. So I call on the people to pray unceasingly.20 Dr Ng Kam Weng elaborates on this question of sympathy among some The Malaysian government’s case came Muslims for the Christian position: before the Court of Appeal on 11 September 2013. Large numbers of both You have young professionals, like the Christians and Muslims gathered outside Islamic Renaissance Front. They emerged the court on the day that the appeal was from the Muslim Professional Forum heard. In the event, the three judges because of [some with] hardline positions responsible for the decision – all Muslims [in] the MPF and have become a voice of – found in favour of the government’s pluralist moderation ... You have still appeal. The ban was thereby reaffirmed. younger ones who champion dialogue. So something seems to be happening in the Not to be outdone, the Herald took the young professionals.23 decision to the final stage: an appeal to Malaysia’s Federal Court. The case was Religious Minority Responses set to be heard on 24 February 2014 but was deferred until 5 March and, on the A fascinating effect of Islamization in latter date, was deferred further. The Allah Malaysia has been seen in the way that debate has served as a festering sore, religious minorities have come together to adding to the already elevated level of face up to what they perceive as a tension between Christians and Muslims common challenge. Within five years of Dr and indeed, between non-Muslims per se Mahathir assuming the prime ministership, and Muslims. These tensions were a number of umbrella bodies emerged exacerbated on 2 January 2014 when the among Malaysian non-Muslims to Department of Islamic Religion of the coordinate the response to Islamization. In State of Selangor (JAIS) raided the Bible 1983 the Malaysian Consultative Council Society of Malaysia offices seeking Bibles of Buddhism, Christianity, Hinduism, and containing the word “Allah”.21 Sikhism (MCCBCHST; Taoism was added later) was formed to jointly address the This discussion of religious minority commonly perceived challenge of concerns has emphasized Christian Islamization. In the same year, different
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Allah Contested Peter Riddell
evangelical groups formed the National and graded by the respective authorities Evangelical Christian Fellowship (NECF) of each religion and recognised by both in response to 1981 legislation forbidding the Ministry of Education and the ownership of the Bible by any Malaysians Department of Education.24 except Christians. As we have seen in earlier discussion, the From a Christian perspective, perhaps the government did not take account of this most striking development was the resolution in formulating its Education formation of the Christian Federation of Blueprint 2013-2025. Malaysia (CFM) in 1986 as the government-driven Islamization Meanwhile, the Christian Federation of programme increased in intensity. This Malaysia was increasingly active in its included a broad-based Christian Alliance, own lobbying of government in the face of including almost all Christian rising Islamization. The CFM has been denominations: Catholic, Council of outspoken in support of the challenge to Churches of Malaysia member churches the Federal Government by the Catholic and NECF members. It speaks for about Herald regarding the use of “Allah” by 90% of Malaysia’s 2.5 million Christians. Christians. In a press statement of 9 January 2013, the CFM pointed to the These umbrella bodies became long history of Christians using “Allah” and increasingly active in lobbying for the declared their intention to stay the course: rights of non-Muslims in Malaysia. For example, the MCCBCHST lobbied the Christians in Malaysia have had a Bible in government on a range of issues, the Malay language and indeed th including the following: celebrated its 400 anniversary last year25… Malaysian Christians have been insufficient burial grounds for non- using the word “Allah” in our Bahasa Muslims; Malaysia Bibles and in our faith to signify obstacles to construction of places of the Almighty God and we will continue to non-Muslim worship; do so.26 banning of Christian symbols (e.g. in 2004 Christian symbols and hymns Indeed, the term “Allah” has been used in mentioning Jesus Christ were banned Christian literature in Malay from the from national Christmas celebrations); region to refer to God since at least the th exclusion of non-Muslim programming first half of the 17 century. For example, from public media; and a Malay-Latin dictionary published by the restrictions over distribution of Bibles Vatican in Rome in 1631 for the use of in hotels. Catholic missionaries in the Malay world clearly renders Latin “Deus” with the 27 In July 2012, the MCCBCHST adopted a Malay “Alla”. resolution at its 30th General Assembly that was proposed by the Christian Conclusion Federation of Malaysia along the following It would be inaccurate to suggest that all lines: Christians and all Muslims are at … the Malaysian Consultative Council of loggerheads in Malaysia. The Catholic Buddhism, Christianity, Hinduism, Sikhism Herald has received criticism from some and Taoism (MCCBCHST) shall propose Malaysian Christians for challenging the … as part of the National Education Policy government ban. Furthermore, some the provision that all religions be allowed Muslims in Malaysia have been highly to teach their respective scriptures in critical of the government’s position. national or in government-aided schools There is a clear tension between public (for example, the SPM Bible Knowledge in government discourse calling for social the case of the Christians) wherein cohesion and “One Nation”, on the one examinations thereto shall be prepared hand and privileging the place and
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Current Dialogue 56 December 2014
promotion of Islam over other faiths on the other. International factors are an issue to 10 Excerpted from interview held in Petaling some extent, with Islamic revival being a Jaya, 13 December 2013. 11 powerful force around the world. The http://religiousfreedom.lib.virginia.edu/rih and/Malaysia.html, accessed 20 March 2014. cooperation between diverse elements of 12 the Malaysian Christian churches, as well Julie Lim, “Changing Details in Identity Card as the support from other religious Not Easy for Converts”, Herald, The Catholic Weekly (30 June 2002), 19. minorities and, indeed from some Muslim 13 www.themalaymailonline.com/malay groups, provides some hope for the long- sia/article/jakim-to-compile-data-on-muslim- term future of one of the most pluralistic converts-through-e-muallaf, accessed 20 and interesting Muslim majority countries March 2014. in the world. Malaysia is a case study 14 Clearly seen in a 2013 booklet produced by worth watching. the Selangor Islamic Council: Wajib Pelihara
Kesucian Nama Allah (Shah Alam: Majlis Agama Islam Selangor, 2013). 15 A full list of the words is available at Ng Kam Weng, Doing the Right Thing: A Practical Dr Peter Riddell currently serves as Vice Guide on Legal Matters for Churches in Principal (Academic) at the Melbourne Malaysia (Petaling Jaya: Kairos Research School of Theology, and has published Centre, 2013), 52-3. widely on Islam and Christian-Muslim 16 Ahmad F. Yousif, Religious Freedom, Relations. Minorities and Islam: An Inquiry into the Malaysian Experience (Selangor: Thinker’s 1 Library, 1998), 178. I am grateful to the Australian College of 17 Theology and the Melbourne School of “Fr Lawrence Andrew SJ: A Glimpse at the Theology for grants in support of field research Man behind HERALD.” The Pilgrim Online. in Malaysia reported on in this article. Church of St. Francis Xavier. 6 September 2 The space limitations of this article do not 2013. Web. 17 November 2014. 18 This occurred in the 1970s. allow us to consider the special case of 19 Malaysia's eastern states of Sarawak and Excerpted from interview held in Kuala Lumpur, 11 December 2013. Sabah, where Christians constitute much 20 larger minorities of 41% and 20% respectively. Excerpted from interview held in Kuala Lumpur, 11 December 2013. Nevertheless, the key issues raised in this 21 paper apply equally to those two states. www.thestar.com.my/News/Nation/ 3 Laws of Malaysia: Federal Constitution. 16 2014/01/02/Jais-raid-Bible-Society/, accessed 20 March 2014. September 1963, 130. Efforts are afoot in 22 recent times to specify Sunni Islam as Excerpted from interview held in Kuala Lumpur, 11 December 2013. Malaysia’s only legally-recognized Islamic 23 sect; See “In Redefining Islam, PAS-DAP Excerpted from interview held at the Reps Take Divergent Paths.” The Malay Mail Christian-Muslim Study Centre, Oxford, 6 December 2013. Online. Malay Mail Online. 8 December 2013. 24 Web. 17 November 2014. http://harmonymalaysia.wordpress.com/ 4 Laws of Malaysia: Federal Constitution. 16 author/manyfaithsonenation/, accessed 12 September 2013. September 1963, 17. 25 5 Excerpted from interview held at offices of Translation of the Bible into Malay began the Herald, Kuala Lumpur, 11 December 2013. with the Gospels of Matthew and Mark 6 Excerpted from interview held at offices of between 1628 and 1631 by two officials of the the Herald, Kuala Lumpur, 11 December 2013. Dutch East India Company, Albert Cornelius 7 Excerpted from interview held at the offices Ruyl and Jan van Hasel. Cf. Robert Hunt, “The of the Council of Churches Ecumenical History of the Translation of the Bible into Centre, Petaling Jaya, 10 December 2013. Bahasa Malaysia”, Journal of the Malaysian 8 See www.pmo.gov.my/ucapan/?m=p& Branch of the Royal Asiatic Society, vol. 62 part I (1989), 35. p=paklah&id=2874, accessed 20 March 2014. 26 9 Excerpted from interview held at the www.stm.edu.my/downloads/prayer/cfm_bm bilbles_allah_09012013.pdf Christian-Muslim Study Centre, Oxford, 6 27 December 2013. Dictionarium Malaico-Latinum & Latino- Malaicum (Rome, 1631), 2.
28
Greetings to the WCC 10th General Assembly
Rev Yasutaka Watanabe Chairperson of the Board of Trustees, Rissho Kosei-Kai
Good morning, everyone. It is such a great Kosei-kai headquarters in Tokyo and gave pleasure and honour for me and Rissho a speech at one of our ceremonies. Kosei-kai to greet you today on the occasion of this 10th World Council of In the world today the WCC is a unique Churches (WCC) Assembly. We are fellowship in its mission, history, and grateful for this opportunity. scale. Many Christians have long wished for a union of their churches. For this great Rissho Kosei-kai is a lay Buddhist goal, WCC has promoted not only studies organization based in Japan. Its members and discussions but various concrete try to contribute to world peace by efforts addressing real issues and practicing the teachings of Shakyamuni respecting people. This is a great Buddha in the home, the workplace, and accomplishment in recent history, for their local communities. Rissho Kosei-kai which we express our deepest respect. was established in 1938, and has about Today the WCC enjoys the participation of 1.29 million member households, 238 major Christian churches and a strong Dharma centres in Japan, and 68 Dharma relationship with the Catholic Church. centres in 21 other countries. While Indeed, it is a real global fellowship, and committed to the spread of the Dharma, or its achievements have been internationally the Buddha's teachings, we collaborate in recognized. efforts for world peace with people of other religious and cultural backgrounds, not Moreover, the WCC has engaged in not only in Japan but worldwide. only ecumenical activities but also interreligious dialogue and cooperation, Taking a look back at the history of our from a perspective of how Christians can interreligious cooperation, it was in 1969 live in harmony with people of other that Rev. Nikkyo Niwano, the founder of religious traditions. One fruit of those Rissho Kosei-kai, visited Dr Eugene efforts is a document titled "Christian Carson Blake, then WCC General Witness in a Multi-Religious World: Secretary, in Geneva, to seek the WCC's Recommendations for Conduct," which cooperation in preparations for the was jointly promulgated in 2011 by the establishment of the World Conference of WCC, the Pontifical Council for Religions for Peace. Since then, we have Interreligious Dialogue (PCID), and the continued our cordial relationship with the World Evangelical Alliance (WEA) in 2011. WCC. We have been given opportunities We, as Buddhists, have learned a lot from to participate in every WCC assembly the document, which recommends some since 1983, and also have supported important attitudes for Christians towards some WCC programmes in the Middle people of other religions. East and Asia. In 1986, the Niwano Peace Foundation, affiliated with Rissho Kosei- This morning, this plenary session focuses kai, awarded its fourth Niwano Peace on Asia. It is a region where the WCC Prize to Dr Phillip A. Potter, a former WCC could fully exert its potential, which I have General Secretary, for his consistent described. Asia is a region of rich diversity commitment to interreligious in people, cultures, and religions. Asia is understanding and dialogue. That was like an immense, richly colourful tapestry. another memorable moment in our history. Because of this, the wisdom such as the Moreover, in 1999, Dr Konrad Raiser, then document "Christian Witness in a Multi- WCC General Secretary, visited Rissho Religious World: Recommendations for Conduct" is greatly needed. The WCC's concrete activities have included the 29
Current Dialogue 56 December 2014
organization of programmes this year and Many meetings and programmes have in 2010 for dialogue with non-Christians in already convened since the beginning of Thailand. We of Rissho Kosei-kai have this assembly on October 30th, and more learned much from those programs and events await us. I would like to conclude are hoping for further collaboration in the my greetings by praying that all the future. participants in these events will interact earnestly and cordially, and that this World peace cannot be achieved in one assembly will bear abundant fruit thanks to day. However, I believe that we can reach the wonderful hospitality of our Korean it step by step by through interreligious friends. dialogue and cooperation based on the common visions and ideals in our hearts. Thank you. It is my earnest hope that we all together share this idea here today, and that we will 1 November 2013 humbly continue to do our utmost to live Busan, Korea together in harmony.
Greeting to the WCC 10th General Assembly
Rabbi David Fox Sandmel International Jewish Committee on Interreligious Consultations
Shalom. It is my honour and privilege to be reflected, if not foretold, in this struggle. bring greetings on behalf of the Each community considered itself to be International Jewish Committee on Jacob, or as he came to be known, Yisrael Interreligious Consultations to this Plenary – Israel, God’s true and only covenantal Session of the 10th General Assembly of partner. Each saw the other as Esau, who the World Council of Churches. The rejected God and God’s promises. These International Jewish Committee on mutually exclusive interpretations resulted Interreligious Consultation represents in distrust and enmity, violence and Reform, Conservative and Orthodox persecution, including, within living Jewish movements, the Anti-Defamation memory, the destruction of six million League, the American Jewish Committee, Jews in the Shoah, the Holocaust. It is, B’nai B’rith International, the Israel Jewish therefore, with gratitude that we remember Council for Interreligious Relations, and that the World Council of Churches, at its the World Jewish Congress. It was founding meeting in 1948 in Amsterdam, founded over forty years ago to cultivate stated unequivocally “anti-Semitism is a relations with other international religious sin against God and man.” bodies. In light of this history, we Jews view with This past week, as part of synagogue horror the growing violence against worship around the world, Jews read from Christians and Christian communities in the book of Genesis about the birth of places such as Egypt, Syria, India, Jacob and Esau, the twin sons of Isaac Nigeria, Indonesia, and Pakistan. We are and Rebecca, who seemed, from their dismayed that the world seems to ignore very conception, to be in conflict with one the suffering that is being inflicted. It is another – “and the children struggled particularly unjust to the peoples in those within her.” (Gen. 25:22) Throughout the places, and prolongs their pain, when their centuries, Jewish and Christian biblical plight is minimized, and hypocritical when commentators often understood the other conflicts are spuriously given as the relationship between our two traditions to
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Greetings to the WCC General Assembly
reason for their situation, let alone identified as more important. These examples show us how people from different nations and traditions can We gather here in Busan as Israelis and be, in the words of Isaiah, “repairers of the Palestinians are in the midst of breach and restorers of the lanes for negotiations that, we pray, will lead to the habitation.” establishment of a Palestinian state alongside Israel so that Jews, Christians I now turn back to Genesis: we should and Muslims can live in peace with one also remember that the conflict between another and worship without fear at their Jacob and Esau is not the end of the story holy sites. We are heartened by those on of their relationship. In two weeks, we all sides who are working not only to Jews will read about the reconciliation achieve a political solution but who also between the two brothers (Gen. 33) and strive together to overcome trauma, such how they later cooperated with one as the Parents Circle Family Forum, a another to bury their father Isaac (Gen joint Palestinian Israeli organization of 35:29). It seems that they were able to over 600 families, all of whom have lost a overcome the strife that began in the close family member as a result of the womb. Today, in many parts of the world, prolonged conflict, and whose activities Jews and Christians now live in harmony. have shown that the reconciliation While we disagree about whether the between individuals and nations is Messiah is to come or come again, we possible. These brave families teach us are, in the felicitous phrase of the that peace can only come if the subjective Christian theologian Clark Williamson, perceptions of justice on all sides are “partners in waiting.” Until that day, we considered and respected. I note here as can and must work together to alleviate well Israeli hospitals where Jewish and suffering, promote justice and repair our Arab physicians and nurses are treating world for the reign of God. Ken yehi hundreds of wounded Syrian men, women ratzon, may this be God’s will. Amen. and children as well as IsraAid, an Israeli NGO that provides disaster relief around 4 November 2013 the world and is currently working quietly Busan, Korea with Syrian refugees in Jordan.
Greeting to the WCC 10th General Assembly
Prof. Dr Din Syamsuddin President of Muhammadiyah, Indonesia President-Moderator of Asian Conference of Religions for Peace (ACRP)
Eminences, Esteemed Christian Leaders, members of my organization, Ladies and Gentlemen, Muhammadiyah, which is sometimes labelled as a Protestant Islam, and from First of all, I would like to extend my the big family of the Asian Conference of gratitude to the World Council of Churches Religions for Peace (ACRP) or Religions for inviting me to this great General for Peace - Asia. Assembly. I feel that I am really honoured and delighted to be here meeting with so The organizing of this General Assembly many Christian leaders from all over the is timely and urgent. We are all now facing world. Allow me to convey the warmest tremendous challenges in today’s world. greeting to all of you from Muslims in The promise of a peace dividend brought Indonesia, the most populous Muslim about by the new era is yet to materialize. country in the world, in particular from Our common dream of a new world
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civilization based on peace, social justice, root, the Abrahamic faith. Therefore, equality, prosperity and harmony has yet despite their differences especially in to become a reality. It is indeed theology, that is the way of each in disheartening to see that conflicts remain conceptualizing The Almighty God, there a defining characteristic of today’s world. are many similarities between Islamic Tension between the Muslim world and teachings and the teachings of the West, especially in the aftermath of Christianity. the 9/11 terror attacks, has brought about phobia among certain communities in Therefore, it is urgent for the Christians some Western and Muslim countries. and the Muslims, in particular, to find a common word, that is, inter alia, that our Ladies and Gentlemen, respective religion is from God but for We are now living in multi-cultural and human being and humanity. Therefore, is multi-religious societies. No single society important for the Christians and the that is monolithic. All great cultural and Muslim to engage in emphasizing of religious traditions have to deal with commonalities rather that sharpening of plurality and diversity of cultures and differences. It is a time for us to curb religions. These pluralities are both given dramatizing differences, and change it and generated. As mentioned in many with mainstreaming indifferences. It is verses of the Holy Qur’an, God created much better for us to find our common mankind into races, nationalities and word in order to face our common ethnicities with different skin colours and enemies. languages, with one purpose that is to engage in mutual understanding, mutual Our common enemies are not the respect, and cooperation. Plurality of religious others, but problems faced by religions is also a part of God’s Will. our societies, such as poverty, illiteracy, Indeed, plurality is observable signs or injustice, discrimination, violence and evidence of God Almighty for intellectuals, terrorism, and many other forms of the knowledgeable persons. absence of peace.
Cultural and religious plurality becomes By so doing, we the people of different more complex in line with development faiths will engage together in common and interactions between people from actions. This is, indeed, the positive unity. different faiths and cultures. Plurality is resulted from creativity and adaptation of Thank you. people to cope with realities, changes and 5 November 2013 challenges. Busan, Korea As a matter of fact Christianity and Islam, together with Judaism, are of the same
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WCC 10th General Assembly Report Ecumenical Conversation #10:
Exploring Christian Self-Identity in a World of Many Faiths
Description of the Purpose of the Narrative Report of the Proceedings Ecumenical Conversation Session 1 In the twenty-first century, Christians in The Conversation was introduced with a many different contexts and parts of the quotation from Hans Küng: world need to articulate their faith in conversation with people who are No peace among the nations without followers of other religions. This peace among the religions. No peace Conversation reflected on a number of among the religions without dialogue central Christian themes (such as our between the religions. No dialogue understanding of God, Jesus Christ, the between the religions without investigation Holy Spirit, creation, salvation, the Bible of the foundation of the religions. and the Church). Though Christian thinking and practice about such issues It was then reminded of the twin Christian may be challenged as we engage with commitments to universality, expressed people of other religions, it can also be a (for example) in the belief that all human creative undertaking, encouraging us to beings are created in the image and return to the roots of our faith and to likeness of God, and to particularity. reflect more deeply, discovering Christian Since the first session focussed on “faith”, insights speaking directly to this religiously the participants were invited to discuss in plural world. small groups the impact that their This Ecumenical Conversation sought to particular interreligious context has on be a space for holding a genuine their understanding of their own faith and conversation in which different views on whether there are key aspects of their serious questions about the relationship faith that are affected by their between Christianity and other religions multireligious context. might be expressed courteously, heard Four panellists explored the “scandal of graciously and honoured. The particularity” by offering their reflections on Conversation drew as a resource on the John 14:6: consultations organized over the last decade by the WCC in the area of • Rabbi David Sandmel recognised that “Christian self-understanding in the this text is central to many churches’ context of religious plurality.” The draft understanding of mission but said that report produced as a result of these his emotional response to it was consultations, Who do we say that we negative. It sounded like and had been are?, acted as a background resource for understood as a judgement on Jews the Conversation. The Conversation also which, at times, had led to acted as a springboard for future segregation, persecution, and interreligious work, integrating both violence. Acknowledging the sensitivity theological and practical dimensions. of the conversation and the harshness of his language, he shared his concern The Conversation was framed using the that targeted mission to Jews is “a motifs and themes of Faith, Hope, and gentler form of genocide”. He thought Love. interreligious dialogue should explore both similarities and differences and that it was important to discuss this text.
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• The Revd. Dr Sathianathan Clarke relationships and people will use spoke of the doctrine of the Trinity as different texts to justify those. the best kept secret of the Christian tradition and the way it expresses both The participants then engaged in a study the “scandal of particularity” and the of Mark 7:24-30 in small groups with “gift of divine plenitude”. He guided notes and questions (“Jesus and a recognised that the challenge is in Syro-Phoenician woman: a test case for John 14:6b and proposed that this and learning from the other”). In the plenary other texts need to be read in the light that followed, the following comments of the Trinity. He spoke of the were made and questions asked: commandment to love, saying that the way is love and the truth is love, and • Jesus was rude and offensive but they are always grace-filled because showed himself teachable. of love. • A Jewish woman participant • Dr Parichart Suwanbubbha appreciated that Christians were encouraged people of different faiths prepared to wrestle with their to give respect to their texts within scriptures and, after an explanation of their own tradition and to keep their the passage, shared with others in a eyes and ears open in order to learn feminist approach to it. from others. She spoke of an • Abraham criticised God and this story approach being “best for you” and of makes Jesus more accessible. some Buddhists also being concerned • There is a fine line between self- about the exclusivist views in some of criticism and self-denigration and, in their texts. an interreligious context, it is not • The Revd. Bonnie Evans-Hills pointed appropriate for Christians to speak of to the two great commandments, Jesus as rude and offensive but saying that Christians needed to read teachable. all the “I am” sayings through those • Was it good to put Rabbi David in the commandments to love God and position of commenting on John 14:6? neighbour. She also said that it needs • This is a story about universalism: to be recognised that these sayings Jesus acts on both the “Jewish” and speak about Jesus, ourselves, and “Gentile” sides of the lake. everyone else: we journey with • Is it right to introduce questions that companions on the way; truth includes are not particular concerns of the text? responsibility to God, others, and ourselves; life is related to light in John Participants were invited to look at a and includes knowledge of God, number of contextualised pictures of others, the world, and self. Jesus and to consider the particular features of Christ that would reflect their In response, participants offered the interreligious context. following comments: Session 2 • Jews have already come to the Father. Since the second session focussed on • Jesus did not make universal “hope”, the participants were invited to statements such as, “You have to walk share in small groups their images and one way.” ideas of Christian hope in our world of • God is at the centre and, in the many faiths and to ask whether these are Christian tradition, “way” can refer to material, spiritual, personal, communal, or the mediator and/or to a model of a blend of these. ethics. • This text should not have such a high In the plenary that followed, the following profile because Christians are not comments were offered: agreed about it; the problem is not what people believe but social
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• It is important to recognise people as In the plenary that followed, the following human beings rather than through comments were made and questions their morals. asked: • Pope Francis washing the feet of prisoners. • There needs to be a high standard of • Christians among the people, not political tolerance in a multireligious using their walls for hiding. world; people should be able to share • Christians with the people, sharing and witness to their beliefs, learn from with them, and getting their hands others, and change their religion. dirty. • Religious tradition should not be directly related to a political view but Three panellists explored what hope should inspire action. means in certain difficult political contexts: • We need to be clear about the meaning of “tolerance”: it can be • Bishop Angelaos spoke of how a passive or active; respect is, perhaps, persecution complex can develop in a more positive notion. some difficult situations. He observed • What is the distinction between the that, in Egypt, many people had been “politicization of religion” and the struggling with a loss of national “religionization of politics”? identity and that this had led some to retreat into a solely religious identity. In groups and with reference to extracts He proposed that religious identity from the Baar Report, Christian witness in should help people be faithful and a multireligious world, and the good but should not dictate particular “Eschatology” section of Who do we say political solutions. that we are?, the participants explored two • Miss Esha Fakhi spoke of the Islamic questions: understanding of hope in terms of the unity of humanity, noting that the • What are the essential elements that purpose of variety in humanity is to must be included in our one common show God’s glory, not to give an Christian hope? identity that rivals the core identity of • Are there aspects of hope that do not being one. She said that the best way make sense to other religious to practise faith is to act, loving all traditions in your context? How do we neighbours whatever their religion. express these in such situations? She referred to the recent attack on the Westgate shopping centre in In the plenary that followed, the following Nairobi observing that people of comments were offered: different faiths/religions were killed and • injured, and had their businesses God is still active and gives hope since destroyed. we are all part of creation. • • The Revd. Johnson Mbillah said that Accountability is related to whether we Christian hope is focussed in the feed the hungry, visit the sick, etc. Incarnation; that God has been one of (Matthew 25:31ff). us brings us hope. He acknowledged • Being trustworthy is a key that mistakes have been made in characteristic alongside accountability. history but said that the gospel is not • Affirmation for the documents about coercive since God gives freedom and dialogue. that should be respected. He claimed • As well as being eschatological and that Christians have a reasonable apocalyptic, hope is about the here rather than an unreasonable hope. He and now, especially on matters of expressed concern about religious social justice, and can entail working extremists who ally their religion to with others. their political cause. • Some Christians are against interreligious dialogue and cooperation so not all are of one mind. 35
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• Some people are unable to make over the next five years. In the process of sense of hope in their own religious formulating the affirmations and tradition. challenges in the fourth session, there • Four key words emerged linked with was significant discussion about whether hope: liberation, justice, peace, and to refer to the demonstrations by some life. Korean Christians against the WCC’s • God is with the marginalized. engagement in interreligious dialogue. • It is important to be committed to our own faith and open to others. Ecumenical affirmations and challenges to be addressed by the The session concluded with The Lord’s churches, ecumenical partners and the Prayer including pauses between each WCC petition to enable participants to name The participants : examples of Christian hope. affirm • Sessions 3 and 4 the place of and contributions made by Since the third session focussed on “love”, those of other faiths/religions in this the participants were invited to share in ecumenical conversation; twos and threes what Christian love • that, through dialogue and common means in our multireligious world. action, both our Christian self- understanding and our relationships Using an “open fish bowl”, Fr Indunil, Dr with partners of other faiths/religions Ali Helmi, Dr Yasmine Motawy, Dr may be deepened and enriched; Parichart Suwanbubbha, the Revd. Dr • that the world of many faiths/religions Wesley Ariarajah, Dr Idris Tawfiq, Dr invites Christians to wrestle with the Debbie Weissman, and others discussed “scandal of particularity” and the “gift their understanding of love in a of divine plenitude”; multireligious world. • that theological questions relating to interreligious dialogue are still very The conversation focussed on love as significant and unresolved within the doing things for other people (including Christian community; and saving the lives of those of other religions • that there is an intrinsic interreligious and helping them observe their traditions) dimension to all the work of every and the concept of unconditional love, church, ecumenical body, and the both divine and human; it was recognised WCC. that love is a very rich concept and beyond our understanding; it was said that The participants acknowledge as the starting point of love is the other, true challenges: love is not uncritical, it is transformative and healing, and is marked by humility, • the relationship between inter-church respect, reverence, and equanimity when and interreligious dialogues and others do not respond in love; people of encourage the WCC and its different religions spoke of the relationship ecumenical partners to explore this between the love of God and human love; relationship, including the ecumenical some talked of love in terms of self- diversity in approaches to sacrifice, a readiness to put ourselves out, interreligious dialogue; and a willingness to be uncomfortable for • the opportunities for people of different the sake of others; reference was also faiths/religions to act together locally, made to Taoist and Confucian regionally, and globally to love their understandings of love. neighbours and to work for justice and peace; In preparation for the fourth session, • the importance of the WCC taking into participants formed groups to identify the account comments made in this implications of the Ecumenical ecumenical conversation (e.g., that Conversation for the work of the WCC Jesus commended the faith of a
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woman of another religion (Mark 7:24- • that the WCC needs to take seriously 30), that Christian hope is focussed in all aspects of interreligious dialogue, the Incarnation, and that true love is “the dialogue of life, social action, not uncritical (see Proverbs 3:11-12 theological exchange, and spiritual and Revelation 3:19)) and ensuring experience” (Dialogue and Mission, that they contribute to the final version PCID, 1984), and how they mutually of Who do we say that we are? The inform each other. participants encourage the publication, distribution, and study of this report; • the need for churches and the WCC to continue to be prophetic, to take risks even when there is potential for The above text is reprinted with misunderstanding, and be prepared to permission from WCC 10th Assembly become pilgrims in our thoughts and document number EC 10.2. self-identities towards other religions; and
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WCC 10th Assembly Report Report from Ecumenical Conversation #16:
Religions Working Together for Peace and Freedom
Description of the Purpose of the group discussions and fish bowl Ecumenical Conversation conversations that followed participants reflected upon how religions could be both The purpose of this ecumenical a problem and promise for peace building. conversation is to help explore and They pointed out that cohabitation with imagine contextually relevant models of people of different religious groups would interreligious engagement which can lead lead to the coalescing of religious values to peace and freedom, by facilitating a leading to peace. While recognizing candid and creative engagement with hospitality to be an important value for theological ambiguities and contextual peace to flourish, the participants also complexities surrounding the relationship noted that religions, and relations between between religions and the themes of religions, have developed and changed, peace and freedom so that interfaith sometimes towards being more harsh and collaboration can become a “dialogue of” sharp mostly due to the intersection of and “dialogue for” life. religion with political gain. The need to acknowledge that there are different levels Narrative Report of the Proceedings of peace: individual (peace and The conversation opened up space for the acceptance is easier) and societal (more participants to listen to Buddhist, Jewish, difficult) was also pointed out. Following Muslim and Hindu perspectives on peace this Wesley Ariarajah spoke on how and freedom and in the context of small religions can work together for peace and groups dialogue on how interreligious emphasized the need for affirming collaboration can engage with issues of common values which can enrich one peace and freedom in today’s world where another and urged us to find common there seems to be a counterproductive ways of speaking and developing a intersection between religious common language for peace. He also fundamentalism and ethno-centric and reminded us that the theological questions majoritarian politics. which religious traditions answered as they developed in history are not our A variety of methodologies including small questions today. Therefore, all religions groups, fish bowl, parking lot, and have to re-evaluate their theologies. The thematic presentations were adopted to younger generation must be willing to make the process informative, interactive understand identity differently. They must and introspective. reconsider it in a way that helps them to look at the other as co-traveller in a In the first session from a Buddhist common journey and a common perspective Rev. Watanabe (chair of pilgrimage for peace. trustees of Risso Kosei Kai a lay Buddhist movement based on the Lotus Sutra) During the second session held on emphasized that recognition of one’s true November 1, participants recorded their nature would lead to harmony which impressions of the previous session using would lead to world peace. From a Jewish the parking lot method and a brief time of perspective Assistant Rabbi Amorit Rosen brainstorming on religious freedom. reiterated that Peace and justice are not Addressing the participants the just commandments, but are imperatives Archbishop of Canterbury Justin Welby to be pursued along with hospitality which emphasized the need to think about is being able to deeply listen by holding an religious freedom in the context of conflict. emotional space for the other. In the small According to him at the heart of the
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Ecumenical Conversations from the WCC 10th Assembly
Christian view of peace building, is the people from their additions to drugs and idea of reconciliation. Reconciliation is the drinks and other mind altering substances. generous welcome of Christ, expressed Muslims themselves were exhorted not by those who take the time to welcome only to protect, but to cherish the Christian the other. Christian peace building has at presence, not just to tolerate but to its heart transformation, not conformity. celebrate according to a covenant from Christian reconciliation seeks the Prophet Mohammad to Christians. The continuation of difference without violence, day concluded with silence – of or the suppression of diversity. Christian repentance, awe, and reconciliation – peace building is based on six principles - followed by the prayer of peace of St the six R’s: Research, Relationship, Francis of Assisi. Relief, Risk-taking, Reconciliation and Resourcing. In session 3 of the conversation participants engaged in depth with the From a Hindu perspective Prof. Ram issue of religious freedom in small group Punyani distanced Hindu fundamentalism settings. The following issues emerged – which targets Islam and Christianity from the tension between religious and Hinduism which celebrates the idea of democratic freedom whereby democratic vasudhevakutumbam the idea of the world decisions may curtail religious freedom of as being one big family. This type of minorities, the role of political power in Hinduism encouraged a morality which determining religious freedom, the gap celebrated different traditions and adopted between constitutional provisions for each other’s values and traditions. He religious freedom and actual practice. In spoke of Mohandas Karamchand Gandhi the form of case studies Prof. Ram as the epitome of the values of Hindu Puniyani (India-Hindu), Prof. Sanaa religion. Therefore in the context of peace Makhlouf (Egypt-Muslim) and Rev. Dr A. it is important to distinguish mainstream W. Jebanesan (Sri Lanka-Christian) Hinduism from the political tendencies presented case studied relating to which pose threats to other religious religious freedom of minorities. Prof. communities in the name of Hinduism. Puniyani spoke of the threat that Hindutva From a Buddhist perspective Dr Parichart (an extreme politicised version of Hindu Suwanbubbha highlighted how conflicts fundamentalism) posed for Muslims, were related to misuse of power how Christians and other oppressed groups in conflict like suffering must be accepted India. Built on “upper caste” values rather than being translated into violence. Hindutva seeks to abolish pluralism Given the impermanence and diversity and democracy space. By changeability of everything conflict aggressively advocating the legalized demanded that we face the situation, prevention of religious conversions understand its root cause, learn lessons through euphemistically termed “freedom from the conflict and go beyond it. Without of religion bills” it poses threats to the resorting to stereotyping one another religious freedom of the oppressed through interreligious dialogue religions communities like the Dalits and need to be able to challenge each other. indigenous peoples to convert to From a Muslim perspective, Prof. Idris Christianity and Islam. Hindutva is not just Tawfiq emphasized the need for a threat to minority religions and interreligious dialogue to be honest. marginalized groups but a threat to the Expressing dismay at how his faith has moral fabric of Hinduism which believes in been attacked in two of the plenary freedom and diversity of religious sessions he highlighted how if discourse is affiliation. Speaking from the Egyptian to be honest, we must be careful not to context Prof. Saana Makhlouf pointed out offend with words. Prof. Tawfiq reiterated the challenges that religious extremism that Islam does not kill people but came to posed for minorities, who are actually the the Arabian Peninsula in the 7th century to indigenous communities. Reflecting upon set people free from idol worship, recent events where people accused of mistreatment of women, and to deliver desecrating religious symbols of a minority
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religious group could be acquitted challenges and came up with a set of because of legal loopholes, Prof. Makhlouf affirmations and challenges. pointed out the limitations of law in relation to religious freedom and said: Ecumenical affirmations and challenges to be addressed by the The law itself will not protect us. Our churches, ecumenical partners and the constitution says that it is against the law WCC to desecrate symbols of religion, and yes, we need such laws. But more importantly, Affirmations we need the spiritual or religious The participants affirm the need to harvest leadership to emphasize the spirit of the resources, models and examples of law in order to ensure that it is not individuals, groups and ministries joining misapplied. together across lines of faith to do justice, love, kindness and walk humbly with God The mobilization and politicization of in response to the cries of the world’s religion for identity struggles weakened people and all creation. the community values which protected people. Therefore the politicization of The participants affirm that entering into religion was an important question for religious dialogue not only enriches and religious freedom. strengthens our own identity, but also opens space to engage with the wider Reflecting upon the Sri Lankan context issues related to identity-based conflicts. Rev. Dr A. W. Jebanesan spoke of the spread of Christianity in Sri Lanka through The participants affirm the need to colonial power and highlighted how times recognize the diversity within each have changed after the civil war which religious tradition taking into consideration ended in May 2009, which led to the rise the diverse geographical and political of Buddhist nationalism with a renewed contexts in which they exist. force, whereby being Sri Lankan meant being Buddhist. Such nationalism should The participants affirm the need for not be associated with the majority of Christians to learn about other religions, Buddhists, yet is a powerful force which their texts and traditions in a posture of poses threats to Christian and Muslim humility and openness. minority groups in Sri Lanka. He The participants affirm the need for highlighted how religious freedom is under interreligious dialogue to be contextually threat when religion is connected with embedded and shaped by people in the nationalism. Speaking about best margins. practices for religions to work together for peace and freedom Rev. Dr Joseph Challenges Prabhakar Dayam suggested a move from The participants acknowledge as a our singular identities to embrace the challenge the difficulty to recognize that multiple identities that constitute human often the causes of religious conflict are identity for harmonious well-being in a due to the political instrumentalism of pluralistic context. As best practices Dr religion. Dayam suggested co-habitation, commensality and co-walking whereby all The participants acknowledge as a religions move beyond mere ideas of challenge the exclusivist theologies which coexistence and, recognize that we all inhibit the willingness and courage to share the resources that are given by one engage with people of other religions to God to all God’s people and live within a build a future with justice and peace. deep relationality in the habitation of God. The participants acknowledge that some In the final session on November 5th contexts are not conducive for religious participants worked in small groups to freedom and pluralism to thrive. produce a set of affirmations and
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The participants acknowledge the difficulty representative religious leaders at of understanding a religious tradition on its interreligious dialogue events which often own terms without interpreting it through a exclude women and young people. Christian lens.
The participants acknowledge the challenge of going beyond academic dialogue and engaging local communities th in face to face conversation with a The above text is taken from WCC 10 hermeneutic of suspicion and an Assembly document number EC 16.2. orientation towards action.
The participants acknowledge as a challenge the difficulty of having
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Full Communion Partners and Interreligious Relations: A Comparison of Efforts and Outcomes of the Episcopal Church and the Evangelical Lutheran Church in America
Lucinda Mosher
Because I am an Episcopalian who works USA) – which in turn are grouped into nine as an educator, author, and consultant in provinces. Today, with an official the arena of interreligious relations, I have expression in at least 16 countries, this had many occasions to lecture and write multinational denomination is best on how The Episcopal Church attends to described as being “in the USA” rather interfaith matters.1 For more than a than “of the USA.”4 The primary governing decade, however, I have been a regular and legislative body of The Episcopal instructor for a particular congregation of Church is the General Convention, which the Evangelical Lutheran Church in meets every three years. General America (ELCA) and have had opportunity Convention is bicameral: to take effect, to work closely with several scholars who resolutions must be passed by both the have served as staff for the ELCA’s House of Deputies and the House of denominational interreligious relations.2 Bishops. Resolutions so passed become The Episcopal Church and the ELCA are the voice and policy of The Episcopal full-communion partners. Thus I am Church. Standing Commissions are small curious: what are the similarities and groups of clergy and laity appointed to differences in their conduct of oversee particular concerns, thus often interreligious relations? This essay are the authors of resolutions brought to provides a brief description of these two General Convention. denominations, explains what it means to say that they are in “full communion,” then Lutheranism in North America dates from offers an overview of their parallel the mid-17th century. However, the ELCA approaches to interfaith work under four is a young denomination, formed by the rubrics: location of interreligious work in merger in 1988 of the American Lutheran the denomination’s structure; moves with Church, the Association of Evangelical regard to Jewish-Christian relations; Lutheran Churches, and the Lutheran attention to Christian-Muslim relations; Church in America. Like TEC, the ELCA is and articulation of a theological rationale also multinational, given the presence of for interreligious engagement. Finally, it two ELCA synods in the Caribbean. The posits some ways forward.3 ELCA organizes its 9533 congregations into synods – 65 in all, in 9 geographic Full Communion Partners regions. Its primary decision-making body is the Churchwide Assembly, which The formal presence of Anglican convenes every three years to elect the Christianity in what would become the denomination’s officers, establish United States of America dates from the churchwide policies, and conduct other planting of a Church of England parish at denominational business. Interreligious- Jamestown, Virginia, in 1607. The relations resolutions passed and Episcopal Church (TEC) as a separate documents endorsed by General entity dates from 1789, when formal Convention on the one hand, and the separation from the Church of England Churchwide Assembly on the other, was achieved by the ratification of its own become the policy and official teaching of constitution at its first General Convention. that denomination. Geographically, its 7154 parishes (congregations) are organized into 111 According to 2012 figures, TEC’s dioceses (10 of these being outside the membership stands at 2,066,710
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(1,894,181 in the USA), whereas the TEC and the ELCA have always been ELCA’s membership is 3,950,924. TEC strong advocates for working ecumenically and the ELCA have been in full on interreligious concerns. In fact, communion since 2000.5 “Full throughout the 20th century, it was TEC’s communion” is not a merger. Rather it is a explicit preference to conduct celebration of what is held in common and interreligious relations ecumenically rather a sharing of each body’s specific gifts. It is than on its own. Nevertheless, it an agreement that respects differences advocated grassroots dialogue between while affirming each other’s catholicity and Episcopalians and people of other faiths. apostolicity. Thus there follows mutual Indeed, TEC’s earliest comprehensive recognition of baptism, sharing of the statement on interfaith relations Principles Eucharist, the possibility of exchange of for Interfaith Dialogue (1994) – included clergy, and shared witness and service. guidelines for local initiatives. Both churches have long participated in multi- Locating the Work lateral interreligious groups such as Religions for Peace USA and the Council Each denomination has long had an Office for a Parliament of the World’s Religions. of Ecumenical Relations: TEC, since the Most significantly, however, TEC and the middle of the 20th century at least; the ELCA have been strong supporters of the ELCA, since its founding in 1988. By the longstanding Interfaith Relations beginning of the 21st century, each Commission of the National Council of denomination had expanded the focus of Churches of Christ in the USA, which is this office and had renamed it to include now the Convening Table for Inter- interfaith or interreligious relations. For Religious Relations and Collaboration on TEC, this also necessitated changes in Topics of Mutual Concern. Late in the 20th the name and duties of the Standing century, TEC provided vigorous support Commission on Ecumenical Relations – by seconding the Reverend Dr Bert the body with official oversight of such Breiner to NCCC Headquarters in NYC, work. This was accomplished with an where (with the Reverend Dr Jay Rock, a amendment of the church’s Canons at its Presbyterian) he served as Co-Director for 2003 General Convention. Thus TEC now Interfaith Relations for nearly eight years. has a Standing Commission on An important outcome of this period was Ecumenical and Interreligious Relations. the formulation and promulgation of Currently, the Reverend Margaret Rose is Interfaith Relations and the Churches: A TEC Presiding Bishop’s Deputy for Policy Statement of the National Council Ecumenical and Interreligious Relations. of the Churches of Christ in the U.S.A. (10 Kathryn Lohre is the ELCA’s Assistant to November 1999) – a process in which a the Presiding Bishop for Ecumenical and number of Episcopalians and Lutherans Inter-Religious Relations, with played vital roles. interreligious concerns being one of her particular responsibilities; she succeeded Jewish-Christian Relations Donald J. McCoid in March 2014.6 Unsurprisingly, Jewish-Christian relations Each denomination has a network of have received more attention from both officers (and, in some cases, committees) denominations than other interreligious who, at the behest of their local bishop, concerns. TEC’s 1964 General attend to interreligious concerns at the Convention condemned anti-Semitism regional level: EDEIO (Episcopal entirely, specifically ruling out the charge Diocesan Ecumenical and Interreligious of deicide and other such accusations. Officers) and LEIRN (Lutheran The same resolution committed TEC to Ecumenical and Inter-Religious initiation of dialogue with appropriate Representatives Network). These two Jewish organizations, such as the networks meet annually in conjunction Synagogue Council of America. These with the annual National Workshop on General Convention actions set the stage Christian Unity. for the establishment, in 1973, of the
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Presiding Bishop’s Advisory Committee on Christian-Jewish Relations. As a result of When it comes to conduct of interreligious the 1979 General Convention’s call for the relations, the big difference between TEC teaching of neighbourliness to Jews7, and the ELCA, is their very different Guidelines for Christian-Jewish Relations starting points. For the ELCA, that starting for Use in the Episcopal Church was point is the Lutheran legacy of a deeply issued in 1988.8 The 1994 General troubling relationship with Jews because Convention urged congregations to of Martin Luther’s own anti-Semitism.13 undertake dialogue with Jews – reiterating The formation via merger of the ELCA in this call even more firmly in 1997.9 1988 brought together a number of initiatives seeking to address this matter Taking a different sort of step, the 1991 since the 1960s. In the early 1990s, the General Convention mandated that “the ELCA established a Consultative Panel on Presiding Bishop’s Committee on Lutheran-Jewish Relations. The earliest Christian-Jewish Relations be consulted fruit of its work, issued on 18 April 1994, is [in the future] whenever liturgical materials the ELCA’s Declaration of the Evangelical are developed or adopted for use by the Lutheran Church in America to the Jewish [Episcopal] Church.”10 This request was Community. An explicit rejection of informed by the notion that, if indeed “Luther’s anti-Judaic diatribes and violent praying shapes believing (lex orandi lex recommendations,” it expresses grief for credendi), then TEC’s liturgy should be “the complicity of our own tradition within free of language that is disrespectful of or the history of hatred” and asserts its harmful to Jews. The 2006 General “urgent desire to live out our faith in Jesus Convention issued TEC’s Standing Christ with love and respect for the Jewish Commission on Liturgy and Music an even people.”14 stronger mandate along these lines. Fulfilling it would require educational In addition, members of the Consultative materials offering a rationale and methods Panel on Lutheran-Jewish Relations for addressing anti-Judaism in the liturgy developed and issued practical materials. and life of the Church. Toward that end, Guidelines for Lutheran-Jewish Relations Dismantling Christian Anti-Judaism, a (1998) is a four-page leaflet providing a 2009 report of the Standing Commission, brief rationale referencing the Declaration was authored by commission member (1994), plus fifteen concrete suggestions Marilyn Salmon.11 with regard to attitudes and actions, in light of the repentance expressed in the Mentioning the efforts of TEC’s Standing 1994 document. Close on its heels came Commission on Liturgy and Music to Talking Points: Topics in Christian-Jewish combat anti-Judaism and anti-Semitism Relations, a series of eight four-page calls attention to the fact that both TEC flyers with instructional text and discussion and the ELCA work ecumenically on these prompts developed by members of the issues. Both denominations are current Consultative Panel on Lutheran-Jewish participants in the Consultation on Relations. Titles include: Judaism Then Common Texts, which (among other and Now; Covenants Old and New; Law things) is working to expunge anti-Jewish and Gospel; Promise and Fulfillment; rhetoric from the liturgy – particularly for Difficult Texts; Jewish Concern for the Holy Week and Easter.12 It also calls State of Israel; Tikkun Olam – Mending attention to the fact that churchwide the World; and Christians and Jews in the interreligious work does not always stay Context of World Religions. These items neatly under the umbrella of the office with were included on a list of online Jewish “interreligious relations” in its name. Resources for Campus and Beyond the scope of this essay is the Congregational Use – some developed by work, over the decades, of the Peace and the ELCA itself, others by its ecumenical Justice structures of The Episcopal partners – posted by the ELCA’s Church – which adds layers of complexity churchwide Ecumenical and Inter- to matters of Jewish-Christian concern. Religious Relations office. Also published 44
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along with Talking Points was a pamphlet existing conversations between the entitled Resources for Further Study, Christian community and Islam,” and to which included pre- as well as post- “commend and encourage” such dialogue suggestions. dialogues.15 This call was reinforced by the General Convention in 1982, which Eventually, the Panel created a book of determined that this take place by means essays entitled Covenantal of dialogues sponsored by the National Conversations: Christians in Dialogue with Council of Churches.16 In 1991, General Jews and Judaism (2008). Each chapter Convention called for study of Islam and in the book addresses the issue covered engagement with Muslims at the diocesan in one of the Talking Points, the aim being level. In 1994, General Convention again to provide a fuller explanation for pastors, reiterated its call for dialogue between teachers, or congregants. To this book the Episcopalians and Muslims.17 A Presiding Panel added (in 2010) a DVD with the Bishop’s Advisory Committee met with same name, intended for adult education. distinguished Muslim leaders in 1995. Each video segment is an interview with the author of a book-chapter. The author However, only in responding to the 2001 is asked to explain how she or he became attacks did a theological rationale for interested in Jewish-Christian relations, to Episcopal-Muslim relations begin to be identify an idea found in the chapter she articulated. Presiding Bishop Frank or he wrote, and to suggest how a Griswold’s immediate response was a community of faith can respond to the pastoral letter, issued on the night of issue under discussion. 9/11/01. This was followed by a sermon on 21 September 2001, preached at a In 2002, the ELCA entered into formal previously scheduled gathering of dialogue with the Union of Reform Episcopal Church bishops, who then Judaism (represented by members of the issued their own pastoral letter: On Reform Movement Commission on Inter- Waging Reconciliation (26 September Religious Relations). Among the many 2001).18 All three documents address topics explored have been Lutheran and Christian-Muslim concerns in profoundly Jewish identity and self-understanding, incarnational and soteriological terms. governing structures, and understandings of “covenant”. While this dialogue no On 9/11, ELCA Presiding Bishop H. longer exists in a formal way, it was George Anderson also issued a brief letter nevertheless valuable during the first of concern and consolation. As a decade of this century. During that same denomination, the ELCA responded to the period, the ELCA was also a regular attacks by asking, “How do we build participant in the Jewish-Christian relations with Muslims?” An obvious National Dialogue Roundtables convened answer was to call for the establishment of by the National Council of Churches, a Consultative Panel on Lutheran-Muslim which often took up thorny topics dealing Relations parallel to the quite active and directly with the modern state of Israel – useful Consultative Panel on Lutheran- as was TEC. Jewish Relations. However, it would be 2008 before this task force was in place. Christian-Muslim Relations Meanwhile, in 2006, the ELCA For both TEC and the ELCA, the 9/11 Ecumenical and Inter-religious Relations attacks in 2001 brought the need to Section produced Windows for address Christian-Muslim concerns into Understanding: Jewish-Muslim-Lutheran focus afresh. Relations, a 70-page downloadable booklet containing information about The Episcopalians had made some earlier Judaism and Islam, annotated book and moves. In 1979, TEC’s General video suggestions, a glossary, short Convention had instructed the Standing essays on pertinent topics, and web Commission on Ecumenism “to identify addresses for relevant organizations. The 45
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development of this resource indicates an its new endeavour. When the Consultative awareness that bilateral Jewish-Christian Panel held its first official meeting in and Christian-Muslim dialogues are never March 2008, time spent on A Common entirely independent of each other. Word included a presentation from Dr Michael Shelley, the ELCA’s Then, on 11 October 2007, an representative on the team writing the international and diverse group of 138 NCCCUSA response. Islamic leaders and scholars issued A Common Word Between Us and You, a One of the first products of the call for Muslim-Christian dialogue. The Consultative Panel on Lutheran-Muslim very next day, Mark S. Hanson responded Relations was Talking Points: Topics in as Presiding Bishop of the ELCA and Christian-Muslim Relations. This series of President of The Lutheran World eight four-page flyers, each including Federation, accepting the invitation “in the several discussion prompts, is aimed at belief that Jews, Muslims, and Christians the North American context directly. are called to one another as to a holy site, Topics include the Bible and the Qur’an; where God’s living revelation in the world Jesus and Muhammad in the Qur’an; is received in reverence among the faithful Islamic law; women; forgiveness and and not in fear of our neighbors.”19 salvation; ecology; hospitality and friendship; and Lutheran versus Muslim The Episcopal Church’s reply to the concepts of God. An addendum to this Common Word initiative was crafted in series, Walking Points: Further Study and February 2008. Input had been requested Action Proposals in Christian-Muslim by advisors assisting then Archbishop of Relations, is a wonderfully practical and Canterbury Rowan Williams in preparing varied set of suggestions suitable for an official response from the Anglican implementation locally or regionally. Communion as a whole. TEC’s Ecumenical and Interreligious Relations In September 2010, when Islamophobia Officer chose to do so in the form of an escalated during the US mid-term political open letter of acceptance of the invitation campaign season, and was fueled by a to dialogue. Entitled Renewing Our self-appointed clergyman’s widely Pledge, it was hoped that this document broadcast plan to burn Qur’ans, Donald J. might also be of immediate help to McCoid, then Executive for Ecumenical Episcopalians.20 Later in 2008, both the and Inter-Religious Relations, represented ELCA and TEC were parties to An the Evangelical Lutheran Church in Ecumenical Response to ‘A Common America during an emergency interfaith Word Between Us and You’ by the summit in at the National Press Club, National Council of the Churches of Christ Washington, D.C. Nicholas Richardson, in the USA.21 Communications Officer of the Episcopal Diocese of New York, was also a The ELCA had long discussed the need participant. Out of this meeting of some 40 for a Consultative Panel on Lutheran- leaders came a joint statement “calling for Muslim Relations. In fact, when A unified action from faith communities to Common Word was issued, such a group promote tolerance and put an end to the was well on its way to being formed for the recent increase in anti-Muslim rhetoric and purpose of learning as a denomination hate crimes.”22 Out of this meeting also about the history of Christian-Muslim came the founding, in November 2010, of relations, providing accurate information Shoulder-to-Shoulder, a national about Islam, combating virulent anti- campaign by more than 20 interfaith, faith- Islam/anti-Muslim rhetoric, and building based and religious organizations relationships and identifying possibilities dedicated to ending anti-Muslim for collaboration with Muslims. Thus A sentiment: “Shoulder-to-Shoulder works Common Word was received by the not only on a national level, but offers ELCA, not so much as an urge to action, strategies and support to local and but as a confirmation of the importance of regional efforts to address anti-Muslim 46
Full Communion Partners Lucinda Mosher
sentiment and seeks to spread the word conversations. TEC achieved this in 2009 abroad.” Both TEC and the ELCA are with General Convention’s endorsement charter members.23 of Theological Statement on Interreligious Relations, making this document TEC’s In 2012, both TEC and the ELCA canonical teaching on the matter. The accepted complimentary copies of the six- 2012 General Convention reaffirmed this DVD series, Discover Islam – a resource teaching, but it still awaits wide study. In endorsed by the Islamic Society of North an effort to facilitate that, the document America (ISNA). Before these were was published early in 2014 as Toward distributed to its Synod offices and Our Mutual Flourishing: the theological seminaries, the ELCA Consultative Panel statement on interreligious relations of on Lutheran-Muslim Relations partnered The Episcopal Church: Text and Study with A Center of Christian-Muslim Guide.24 The Office of Ecumenical and Engagement for Peace and Justice at the Interreligious Relations is encouraging Lutheran School of Theology at Chicago dioceses to distribute and teach this to develop a study guide in the form of a document. leaflet for use with each DVD. Authored by Carol Schersten LaHurd, Ph.D., these The ELCA has taken note of TEC’s leaflets provide an overview of key points rationale and continues to consider what to be covered by that DVD, plus would be most appropriate for its own discussion prompts and additional polity. To date, it has chosen not to take Lutheran resources on this topic. TEC has this step. It part, this may be due to the been most appreciative of these ELCA fact that the sets of Talking Points and study guides and has commended them to other interreligious relations materials Episcopalians making use of the Discover already include theological rationales in Islam DVDs. their introductions. Furthermore, any need for such a denominational theological While ISNA is not the only Islamic statement may well have been fulfilled by organization with which TEC and the the recent ELCA document Why Follow ELCA have worked, it has been a Luther Past 2017? A Contemporary significant conversation partner for both. Lutheran Approach to Inter-Religious In September 2004, the Right Reverend Relations. It reiterates the ELCA’s earlier Christopher Epting, then TEC’s Deputy for repudiation of Luther’s anti-Jewish Ecumenical and Interreligious Relations, behaviour, but goes on to contextualize it, became the denomination’s first officer to thus making it possible to commend address the Annual Convention of the “underlying principles of Luther’s theology Islamic Society of North America. On 11 [which] open exciting and fruitful September 2011, Dr Syeed Sayyid of the possibilities for a more respectful and Islamic Society of North America workable understanding of inter-religious addressed the ELCA Churchwide relations” – and not just for Lutherans!25 Assembly – the first Muslim guest to do so. Conclusion
Theological Rationales Where are these two denominations now? Both TEC and the ELCA have now An important question, however, concerns welcomed interfaith observers at their the basis on which such interreligious denominational gatherings (General engagement takes place. As early as Convention and the Churchwide 2006, TEC attempted to articulate an Assembly, respectively) repeatedly, and official theological rationale for this practice is sure to continue. interreligious relations work as a whole. The desire was for a document that would TEC has had Jewish-Christian and establish the basis for interreligious Muslim-Christian advisory committees in dialogues, as does the Chicago-Lambeth previous decades, but does not at Quadrilateral for ecumenical present. The ELCA’s two Consultative
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Panels (Jewish and Muslim) include engaging in dialogue, either bi-laterally or Lutherans only, although they have ecumenically with other, non-Abrahamic fulfilled their role by consulting with Jewish traditions, and such broadening of the and Muslim partners as needed. The table was evidenced by the fact that a question is now being asked: is this the Sikh leader addressed the 2013 appropriate way to proceed in the future? Churchwide Assembly. As the real These two Consultative Panels have possibility of an official Sikh-Lutheran existed in parallel since 2008, but only in dialogue has emerged in recent weeks, 2012 did they meet together for the first details have been shared with TEC. This time – an occasion which gave rise to the can rightly be seen as evidence of the development of a joint interreligious case growing commitment of the interreligious studies project to explore the realities of relations officers of the two denominations interreligious engagement throughout the to work together. church. In response to mandates issued by the In fact, the ELCA has taken a robust step 2012 General Convention, TEC is beyond the Abrahamic conversations that conducting a diocese-by-diocese survey have dominated interreligious relations to of grassroots interreligious activities. As date. In Fall 2012, the ELCA launched its well, the Episcopal Church’s Office of Inter-Religious Case Studies Project – a Ecumenical and Interreligious Relations is challenge to its membership to think anew investigating possibilities for experiential about what it means to be Lutheran in a learning that might expand the knowledge rapidly changing religious landscape in and comfort level of TEC’s bishops and which neighbours may well be serious ecumenical officers (and, indeed, all adherents of some other faith. Members Episcopalians) with religiously diverse have been encouraged to submit “stories contexts – thus their ability to work more of congregations and individual members agilely therein. The Network of Inter Faith engaging with people of other religions Concerns of the Anglican Communion has through an ELCA ministry or some other called for a consultation later in 2014 on denominational or institutional activity,” Anglican relations with Hindus in diaspora. such as an account of interreligious social Might TEC’s interreligious relations action; interreligious occasions such as officers (diocesan as well as churchwide) weddings, funerals, or prayer services; or contribute to this discussion in some way? evidence of personal transformation through interreligious encounter or The question pressing both denominations engagement.26 The Case Study Working at present is this: how do these two Group met early in 2014 to take steps denominations expand and deepen their toward collating these stories as a conduct of interreligious relations in an era resource for study and conversation. of restricted resources? Where is the budget? Can TEC and the ELCA commit Mention of the ELCA Case Studies Project to collaboration in the arena of calls to mind the fact that, on the local interreligious relations? Given the level, Lutherans and Episcopalians often expertise and enthusiasm for interreligious collaborate in addressing America’s concerns possessed by the officers multifaith concerns. For example, the currently handling that portfolio for The Episcopal Diocese of Nebraska and the Episcopal Church and the Evangelical ELCA have partnered to form an Lutheran Church in America, such ecumenical faith community as the collaboration seems likely, and would bear Christian presence on the campus of the much fruit. 27 Tri-Faith Initiative in Omaha.
Where next? Both denominations recognize the need to attend to concerns Lucinda Mosher, Th.D. is beyond those of the Abrahamic religions. Faculty Associate in Interfaith Studies at The ELCA is exploring the possibility of Hartford Seminary, Connecticut, USA. 48
Full Communion Partners Lucinda Mosher
1 See particularly, Lucinda Allen Mosher, http://www.bc.edu/dam/files/research_sites/cjl/ Toward Our Mutual Flourishing: The Episcopal texts/cjrelations/resources/documents/protesta Church, Interreligious Relations, and nt/Episcopal_Guidelines.htm. Theologies of Religious Manyness (New York: 9 See Resolutions 1994-A102, 1994-D130, Peter Lang, 2012). and 1997-D055. 2 Note that the ELCA uses “inter-religious” in 10 Resolution 1991-D181. naming this work, whereas TEC uses 11 See The Blue Book 2009, 189-91. “interreligious”. When writing about each 12 www.commontexts.org/history/members. denomination, I have endeavoured to use its html. preferred spelling. Technically, the chief 13 Kathryn Lohre made this point in a ecumenical and inter-religious officer of the telephone conversation with the author on 28 ELCA is the Presiding Bishop; the same is true March 2014. for The Episcopal Church. In each case, the 14 For the full text of the declaration, see: denominational ecumenical-and-inter-religious http://download.elca.org/ELCA%20Resource% officers are deputies of the Presiding Bishop. 20Repository/Declaration_Of_The_ELCA_To_ 3 I am grateful to Margaret Rose (TEC) and to The_Jewish_Community.pdf.pdf. Kathryn Lohre, Donald McCoid, Darrell 15 Resolution 1979-D133. Jodock, and Mark Swanson (ELCA) for their 16 Resolution 1982-A046. help with this article. Any errors are mine 17 Resolution 1994-A102; Resolution 1994- entirely. D130. 4 For TEC statistics, visit 18 Released by the Office of the Presiding www.episcopalchurch.org. Bishop, “On Waging Reconciliation: A 5 A proposed Concordat of Agreement Statement from Bishops of the Episcopal between the ELCA and TEC was first Church.” The Episcopal Church Website. TEC. presented to the General Convention of the 26 September 2001. Web. 17 November 2014. Episcopal Church in 1991. It was accepted by 19 “Christian Responses: Response from Rev. General Convention in 1997. The ELCA’s Mark S. Hanson.” A Common Word. ACW. 12 Church-wide Assembly accepted a revision of October 2007. Web. 17 November 2014. this document, Called to Common Mission, in 20 An explanation of the nature of this 1999, which, ultimately, was accepted by document and its full text can be found in TEC’s General Convention in 2000. For the full Mosher, op. cit. text of Called to Common Mission: A Lutheran 21 This response was issued on issued on 8 Proposal for a Revision of the Concordat of rd October 2008. “An Ecumenical Response to ‘A Agreement, see Report to the 73 General Common Word Between Us and You’ by the Convention of the Episcopal Church, 2000 National Council of the Churches of Christ in (New York: General Convention, 2000), 101- the USA.” NCCCUSA Website. NCCCUSA. 12. http://www.episcopalarchives.org/e- Web. 17 November 2014. archives/blue_book/reports/2000/bb_2000- 22 “National Religious Leaders Convene R008.pdf. Last accessed: 17 November 2014. Emergency Interfaith Summit.” Shoulder to For the text of Resolution 2000-A040, “Accept Shoulder Website. Should to Shoulder. 7 Called to Common Mission as the Basis for September 2010. Web. 17 November 2014. Full Communion,” see General Convention, 23 http://shouldertoshouldercampaign.org/ Journal of the General Convention of ... The 24 This booklet may be downloaded and Episcopal Church, Denver, 2000 (New York: printed as needed. See General Convention, 2001), 474. http://library.episcopalchurch.org/document/to http://www.episcopalarchives.org/cgi- ward-our-mutual-flourishing. bin/acts/acts_resolution.pl?resolution=2000- 25 http://download.elca.org/ELCA% A040. 20Resource%20Repository/Why_Follow_Luth 6 The other is the Reverend Donald J. McCoid. 7 er_Past_2017.pdf. TEC’s Office of Ecumenical General Convention Resolution 1979-A044 and Interreligious Relations commends this and Resolution 1988-B004. All acts of General document to Episcopalians. Convention for the years 1976 to 2009 may be 26 See http://www.elca.org/Faith/Ecumenical- found at The Acts of Convention. The Archives and-Inter-Religious-Relations/Inter-Religious- of the Episcopal Church. TEC. Web. 17 Relations/Case-Studies. November 14. 27 8 http://www.episcopaltrifaith.org/. Guidelines for Christian-Jewish Relations for Use in the Episcopal Church, General Convention, July 1988. The full text of this document is available at
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The Praxis of Dialogue: Can We Go Yet Further? Douglas Pratt
This article is an exploration of the models its pragmatic orientation, and because it and types of interreligious dialogical allows for relatively clear, identifiable and engagement with a view to addressing the measurable outcomes. Its aims are high issue of how to proceed in the future, as and good. But, in effect, it is an exercise in compared to dominant patterns of the last social engagement per se, as opposed to 30-50 years. an exercise of deep intercommunal understanding wrought through dialogue. World Council of Churches Models It also means that underlying thorny issues of an ideological and/or theological Systemic dialogue – the dialogue of nature can be glossed over – but not experts entirely so, for there is an educational Systemic dialogue refers to the notion of dimension that WCC work is always dialogue as a discursive interaction inclined to address, and this leads me to between faith systems, mediated through the fourth model. the meeting of minds. This is the arena of discussion, enquiry and debate Relational dialogue undertaken by expert representatives. In Relational dialogue is enacted wherever some ways, this is the classic dialogue is promoted on broadly understanding of what dialogue is about: educational grounds: mutual enrichment; an intellectual exercise and quest. deepened understanding; the need to Although it was perhaps one of the earlier combat ignorance and prejudice; and models employed, it was eventually together with the aim of building eschewed by the World Council of interpersonal relations of goodwill – Churches (WCC) in favour of especially among religious and community communitarian and relational models on leaders. In many ways, this can be seen the basis that dialogue is primarily an as an extension or development of the interpersonal engagement. communitarian model of dialogue and it brings the interpersonal dimension to the Interpersonal socially-focused dialogue fore. But here there is also the internal Dialogue, as a meeting of persons, is aspect of promoting intra-faith dialogue given substance in respect to addressing about interfaith engagement, so concrete social issues. Within the WCC, encouraging and enabling Christian inter-systemic dialogue was effectively communities to learn about their religious dismissed as an abstract, arid exercise – neighbours and to reflect upon the the antithesis of genuine dialogue – for theology of the religious “other”. Arguably, dialogue was understood to be primarily, if the relational dialogue model, with its two- not solely, a relational experience; a fold focus of being self-directed and other- meeting of people of different faiths set directed, is theoretically, if not also within a context of real communal life and practically, a prerequisite to the interaction. communitarian model. In order to undertake interfaith engagement Communitarian dialogue successfully as a community-enhancing This third model sees dialogical activity, there needs to be a foundation engagement as a modality of community laid of relationship-building and mutual building where the agenda is of a socially- acceptance – and therefore a measure of enhancing nature: the quest for peace; the mutual understanding. promotion of harmony; the agitation for justice; the combating of social ills; and so However, programmes that draw multifaith on. Indeed, this has arguably been the or bilateral communities together in a predominant model of WCC-related common project have tended to gain more interfaith initiatives and dialogical popular support with respect to WCC engagements. It is attractive because of priorities and wider constituent Church 50
The Praxis of Dialogue Douglas Pratt
endorsements. As a rule, Christians are religious relations coincide. A mark of the good at loving their neighbours, but not ambassadorial mode is that steps are necessarily at getting to know them taken to maintain long-term relationships: deeper – let alone accepting them specific dialogue-oriented events may be unconditionally. Thus it is the themselves ad hoc, infrequent, and communitarian model which, I suggest, irregular; but the relationship between has been more prominent. dialoguing parties can be nurtured over time nonetheless. The annual goodwill Vatican Models message to Muslims throughout the world marking Eid al-Fitr, the end of the fasting It was primarily through Catholic month of Ramadan, may serve as an developments that the now standard example. Since 1995, similar annual fourfold model for dialogical engagement messages have been sent to Hindus, in – Life, Action, Experience and Discourse respect of Diwali, and to Buddhists in (LAED), to which we will turn shortly – was respect of Vesakh. In the ambassadorial articulated. However, I suggest that other mode of dialogical relationship there is – distinctive models may be discerned. The or, at least, there is a presumption of – an Roman Catholic Church, through the encounter of equals: the establishment Vatican State, engages in formal and maintenance of cordial and functional diplomatic relations with the nations of the working relations is the order of the day. In world. As an official Vatican organization, this context, the undergirding task is the the contacts which the Pontifical Council patient and mutual self-presentation of for Interreligious Dialogue (PCID) has with one side to the other in the interest of the world of other faith communities tend fostering mutual authentic knowledge and to be at high social and/or governmental respect. Within the context of interreligious levels. The dialogue in which it is engaged relations, the ambassadorial mode is a is often between leaders. At the same way of relating that requires clear time, the task of interreligious dialogue is assertion of identity: Catholic interlocutors a mandated work of the Church at large, in dialogue are unmistakably clear in their supported and nurtured by the Vatican. Christian identity and concomitant And wherever there is dialogue, there is assertions concerning the nature of also proclamation: the mission of salvific ultimate reality. proclamation forms the default horizon within which, for the most part, dialogue Propaedeutic dialogue takes place. So it is that, within these The second model refers to the style, or contexts, three distinct and mutually dimension, of interreligious engagement interactive models of interreligious which involves a careful, didactic dialogical engagement may be identified. explanation of the self to the other as a means of preparing the ground for further Ambassadorial dialogue development and deepening of In the first place can be found relationship. This allows for mutual ambassadorial dialogue for, as noted, the invitation and responsive engagement. As Vatican is itself a sovereign state with all with the ambassadorial model, it is the diplomatic responsibilities and premised on the reciprocities and relationships that pertain thereto. This is protocols of the host-guest relationship not to be underestimated. It influences the paradigm. Inherent in this model is the fact means of engaging and relating to any that much careful attention is paid to “other” as such. Many countries have identity explanation. This involves the ambassadors accredited to the Holy See, clear articulation of an apologia. Pains are and in turn the Vatican has ambassadorial taken to assert and explain what it means representation and relationships around to be Christian – indeed, to be Catholic. the globe. So it should not be surprising References here abound with the that this relational modality is found language of “proclamation”, “mission”, or prominent in interreligious relations. In “outreach”. Dialogue is here often referred many situations, of course, state and to in terms of clearing the way for 51
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appropriate evangelical “invitation and discursive encounter as the simple fact of witness”. Certainly, the propaedeutic daily engagement between persons of dialogue model is a valid form of differing faiths wherein, at the very least, interreligious engagement, one that is the matter of faith identity is neither the premised on both respecting the integrity focus nor an element of the engagement, of the “other” and upholding one’s own yet it is nevertheless present and at least assertions and truth references. understood to be so.
Humanitarian dialogue Dialogue of Action The third Vatican model may be called In the dialogue of action, interlocutors are humanitarian dialogue. This can be engaged in dialogue when achieving or discerned, in particular, in terms of a working to achieve a common goal or dialogue of action, when engagement purpose in respect to the wider social occurs not in attending to issues of good. This could involve the interlocutors identity, relationship and understanding – taking open recourse to religious values such as would be expected in the context and sentiments, but without presupposing of dialogues of discourse and religious religious interaction or critical discussion experience, and implied within the per se. dialogue of life – but rather in the coming together of two or more parties in the Dialogue of Experience quest for a common goal or the The intentional dialogue of experience commitment to joint action for the greater refers typically to religious or spiritual good of the human community, whether in exchanges whereby interlocutors a local or wider context. Such dialogue, experience first-hand the deeper more particularly, is an expression of the dimensions of another’s religious life. This local or regional church in action. This model could also involved arranged model is, of course, the equivalent of the communal inter- or multi-religious communitarian model of the WCC, but the activities, such as praying for world peace wider context is somewhat different. A or responding in a liturgical fashion to a number of PCID-sponsored dialogues, disaster or notable event facing the such as, together with the WCC, the 1993 community. conference on “The Spiritual Significance of Jerusalem for Jews, Christians and Dialogue of Discourse Muslims”, or various other consultations This form of dialogue usually involves on the Middle East, have focused on representative intellectual experts who socio-political issues and allied meet for in-depth conversation and humanitarian concerns involving questions discussion around agreed theological, of justice, human rights, freedom, and so spiritual, ideological or religious agendas. on. The humanitarian model stands Such an intellectually-driven, discursive alongside, and may even intertwine with, encounter can also occur at other levels the propaedeutic and ambassadorial and involve wider constituencies – from models. engaged laity to informed students and others professionals who may not regard LAED Models of Dialogue themselves as “representative experts” but who can intelligently engage on these In working to promote interreligious topics with others. dialogue within the Catholic Church, the Vatican has produced and articulated four Dialogue of Relational Engagement models of dialogue (often regarded as the “standard” models of dialogue). Situated some place between the dialogues of life and action there lies what Dialogue of Life is termed the “dialogue of relational This is when dialogical engagement is an engagement”, which reflects some of the epiphenomenon of everyday interactions; motifs and elements of the WCC and dialogue is not so much an intentional Vatican models for dialogue. However,
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this model’s purview is much wider than be. Undergirding the authenticity and dialogical engagements initiated from validity of all practical models of dialogical within the Church. This form of dialogue engagement there is the need for, and the predominates the various expressions of possibility of, a model that takes dialogical the “interfaith movement”: councils, engagement to new depths of meeting forums and organizations. It promotes and meaning. It is what I call sustained engagement as an intentional transcendental dialogue. way to build trust, fellowship and a sense of interfaith community among This model of dialogue extends beyond a participants. It marks a way of being dialogue of discourse. It recognizes a religious “inter-religiously”; it situates relational shift: from declaratory dialogue religious identity within a religiously (i.e., the discursive dialogue of mutual pluralist context. education or the parallel monologue of the “presentation of credentials” so that each A Deeper Engagement: Transcendental party knows the “other” in their otherness, Dialogue but not necessarily any more than that) to exploratory dialogue (i.e., deepening the Interreligious dialogue – contemporarily discussion of mutual appreciation and understood by many as “interfaith understanding, together with correlative engagement”, which denotes an self-reflection that seeks to examine more encounter inclusive of but broader than closely what each party is about and what merely discursive dialogue – is here to can be genuinely learnt from the other), to stay. Interreligious dialogue and developmental dialogue (i.e., outward- engagement is anything but static; faced, forward-moving and co-creative attaining relational breadth also requires construction of meaning, understanding, developing spiritual and intellectual depth. and expression) whereby both transcend So the question remains: can but do not negate their original identities interreligious dialogue go yet further in the and articulate a “new” co-owned narrative cause of contemporary interfaith of mutual authenticity. engagement? Following on from the trajectory of dialogical models and This model seeks to take up elements of development treated thus far, I wish to the aforementioned models while also argue here for a specific model of attempting to go beyond them. Here the dialogue – a model that is the logical “next dialogue of discourse may come into its step” in extending and deepening own more properly – not by supplanting interfaith engagement. more practical, relationship-affirming Of course, there have been many models of interfaith engagement, but attempts to articulate models of dialogue.1 rather by undergirding and supporting To be sure, dialogue is primarily a mode them on the one hand, and addressing of interpersonal relationship: it is people, deeper issues which often underlie face-to-face, who engage in a dialogical practical interfaith engagement on the encounter. It is a modality of relational other. To some extent, this may already being; a way of “loving one’s neighbour”. be the case with aspects of the dialogue Furthermore, within the context of of religious experience. It represents the relationship – as opposed to a point- ideal of theological dialogue at its best: the scoring debate – the experience of open-ended quest for truth and dialogue can precipitate a change in understanding which, by way of insight perspective: “Things look different when gained in and through dialogical encounter one meets at the boundaries, or when one premised on a combination of the is invited into the spiritual realm of the relational and systemic dialogue models, other.”2 The substantive focus of takes interlocutors deeper into and interreligious dialogue is not simply the extends their own tradition. fomenting of good interpersonal relationships across the religious traditions The key is that such intentional and involved therein, however vital they may cognitively-oriented dialogue involves 53
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careful and mutual exploration of critical within a particular narrative tradition. This issues and questions of ideological and “narrative” dimension includes the vast theological differentiation; it involves a font of myth, legend, story, history, and so sharing in the development of mutually on, in which an individual is understood to efficacious interpretation and cross- “dwell”. Narrative, in this broad sense, conceptualization. Specialized dialogues constitutes the primary source for religious of this kind are now happening, for identity. And it involves multiple levels – example, the Building Bridges Seminar from the overarching macro (e.g., one is and the Scriptural Reasoning movement. “Christian” or “Buddhist”); to local-macro The idea is to engage in what James (one is “Western” Christian or “Mahayana” McEvoy refers to (with reference to Hans Buddhist); to that of a focused-macro level Georg Gadamer’s “rich sense” of (one is “Anglican” Western Christian or dialogue) as a dialogic partnership that “Tibetan” Mahayana Buddhist); thence a “far exceeds the experience of individuals relatively micro level (one is “Australian” trading opinions”; rather, interlocutors Anglican Western Christian or “this or that “ruminate back and forth and come to a lineage” of Tibetan Mahayana Buddhist); new understanding” where “dialogue is led and so to the micro-local level (one is the by the subject matter rather than individual “Sydney Diocese” variant of Australian wills.”3 With respect to interreligious Anglican Western Christian or from a engagement, the aim of such a “Swiss-based” lineage of Tibetan transcendental model of dialogue is not to Mahayana Buddhism). provide an intellectual panacea, nor to presume cognitive engagement as the At each of these levels there is attached a superior dialogical modality per se. narrative that provides components of Rather, I would contend the proper identity reference for both the individual function would be to roll back the barriers and their respective community. So within that inhibit efficacious diaconal and a person of a “Christian” or a “Buddhist” cooperative modalities of engagement. religious identity, there often exist many For it is undoubtedly and painfully the varying identities. Of course we know this case that there have been many situations intuitively and experientially; but I hope I in recent times where previously good have sketched an analysis or framework communitarian and relational dialogue has that gives some rational shape to this been the case, but in situations of multiplicity, for when it comes to religion, profound and traumatic socio-political concepts of “narrative” alone are complex upheavals it has been all too quickly and multi-dimensional. And, I suggest, it is brushed aside. in this multiplicity of religious identity in which an individual can be said to Dialogue of Narrative Belonging “indwell” in terms of the substance of his/her religious identity – this is the Religious identity may be regarded as a context of one’s religious belonging. construct of multiple-narrative belonging. The narrative dimension of religion The elements comprising the narrative constitutes the arena of “indwelling” that dimension are many and varied. They gives shape and substance to religious include a range of material – myth, identity. That is to say, religious identity is legend, history, etc. as noted above – as a function of the narrative tradition with well as ethical and experiential elements. which an individual not only identifies in a These refer to the diverse ways in which cognitive sense, but also “dwells in” by the religious individual “lives out” his or virtue of the narrative providing reference her religious identity in respect to values, points of meaning and a font of imagery attitudes and behavioural principals on the and value that informs both identity and one hand (moral guidance for attitude and the living out of that identity by way of the action), and, on the other, the manifold religious life pursued. Thus we “indwell” patterns of private and public religious our specific religious narratives: religious practice, observance, ritual and so forth. identity is a matter of “belonging” to or Religious ethics encompasses both
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common values – such as the “Golden Conclusion: The Journey of Dialogue Rule” – as well as specific and distinctive teachings often manifest through Interfaith dialogue is no quick fix. In an culturally-loaded norms conveyed by way age when virtually all we do is subject to of commandments, law-codes, moral some form of arbitrary quantification, injunctions and imperatives, and the when the achievement of a measurable processes and values attached to goal is a sine qua non, dialogue can be education and enculturation. too readily dismissed as having no measurable outcome. But this is to miss The experiential elements include both the point of dialogue. Dialogue is a goal; personal expressions of piety on the one there is no temporally final and hand, and behavioural patterns associated measurable goal of the journey. The with rituals, festivals, and public events on journey is the goal: engagement is the the other. Elements of the narrative purpose. The way of the journey dimension of religious identity can also be reformulates our religious identity; the found in the “mental grounding” of dialogical “way” is engaged as the “way” religious life and sensibilities – in the of being religious. This is especially so if metaphysical presuppositions that, for the we intend to go even beyond other models most part, underlie religion and yet often of dialogue towards a transcendental remain quite unrecognized or become model which extends and complements highly confused and confusing. the WCC and Vatican models. It requires that each dialogue partner is secure and Finally, as argued above, all religious comfortable in their grounding identity, people “indwell”, to a greater or lesser and is not closed to having that identity degree, their respective religious narrative critiqued, extended, even challenged – – it provides for life references, points of and thereby also enriched. It presupposes meaning and frameworks of under- that we address the deep and thorny standing that inform a religious individual’s matters of theology and religious existence. A dialogue of narrative ideologies and worldviews as a priority for belonging may be able to recognize, and interfaith engagement rather than, as has so take into account, the difference so often been the case, leaving such between “broad” and “narrow” narrative issues aside in favour of a more indwelling. Religious interlocutors who homogenous, often pragmatically-focused, indwell their own religious narrative agenda of the moment. I suggest there is tradition broadly are likely to be open to a pressing need to develop and promote new ideas and insight, open to engaging this model. For if the issues facing with a religious other and are open to the humanity around the world today are to be very prospect of interfaith dialogical successfully addressed, and their negative encounter on a deep level. However, impacts genuinely ameliorated, it will when one’s narrative base is distinctly require a true deepening of interreligious narrow, the indwelling of religious life is dialogical encounters in order to resolve correspondingly confined. Indeed, this underlying conflicts. very narrowness often sets a fundamentalist apart from the wider The goal of mutual understanding is not religious tradition and community which, the only legitimate aim of dialogue: mutual by contrast, will have the tendency to critique with respect to “judgement and admit to wider readings of its common criticism of religious beliefs or practices” narrative, thereby indwelling it with a with a view to probing to the depths the greater measure of interpretive flexibility. It challenging issues of the day is inherent to is therefore clear that a narrow indwelling good and needful dialogical engagement.4 lies at the root of all forms of religious This deeper dialogue cannot be shunned. exclusivism and extremism. Dialogue is always a “risky” business, of course: it carries with it the possibility that, in consequence to genuine openness, the outcome may well be radical change. To 55
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be sure, if there is absolutely no change, Catholic (Christkatholisch) Theology, no modification to one’s understanding of University of Bern, and also an Adjunct the other, no deepening of self-awareness Associate Professor (Research) in the and no deepening or extending of one’s School of Political and Social Inquiry at theological understanding, then one has to Monash University, Australia. He recently wonder about the authenticity of the published Being Open, Being Faithful: The dialogical engagement in the first place. Journey of Interreligious Dialogue (WCC Change as a result of dialogue need not Publications, 2014) and is a co-editor of, be radical; but if it is entirely absent, did and contributor to, Understanding dialogue really take place? Interreligious Relations (Oxford University Press, 2013). The need for deepening and strengthening interfaith, and so inter- communal, relations through interreligious dialogue has never been greater. The 1 See, for example, Part I of Werner G. recent invitation issued from the Muslim Jeanrond and Aasulv Lande (eds.), The world to Christians indicates that at least Concept of God in Global Dialogue (Maryknoll, one interlocutor also sees the point – and New York: Orbis Books, 2005); cf. Bob the urgency.5 Furthermore, the call is to Robinson, Christians Meeting Hindus: An Analysis and Theological Critique of the engage in theological dialogue, and at a Hindu-Christian Encounter in India (Oxford: deeper level. It would seem the Regnum Books, 2004), 60ff. opportunity for the Christian Church to rise 2 Notto R. Thelle, “Interreligious Dialogue: to the challenge of a dialogue capable of Theory and Experience” in Viggo Mortensen addressing contemporary issues of (ed.) Theology and the Religions: A Dialogue increasing fundamentalism, exclusivism, (Michigan: W. M. B. Eerdmans, 2003), 132. and collusion with varying forms of 3 James McEvoy, “Proclamation as Dialogue: terrorism6 has never been so obvious or Transition in the Church-World Relationship”, Theological Studies, 70 (2009), 896. inviting. The transcendental mode of 4 dialogue I have outlined here is apposite Paul J. Griffiths, An Apology for Apologetics: to this sort of challenge, and the argument A Study in the Logic of Interreligious Dialogue (Maryknoll, New York: Orbis Books, 1991), xi. that a Christian ecumenical theology of 5 See “A Common Word Between Us and dialogue should embrace the necessary You”: An Open Letter and Call from Muslim re-thinking of theological understanding Religious Leaders (Jordan: The Royal Aal al- and formulation – a theology after Bayt Institute for Islamic Thought, 2007CE / dialogue – as a third “moment” in the 1428AH); cf. Douglas Pratt, “An Uncommon theology of dialogue is also amply Call: Prospect for a New Dialogue with supported by such a dialogical call. Muslims?” Asian Christian Review, Vol. II No. 2 & 3 (Summer/ Winter 2008), 36-53. 6 Cf. Douglas Pratt, “Ideological Containment: Islamic Extremism and the Option of Theological Dialogue” in Sayed Khatab, Muhammad Bakashmar and Ela Ogru (eds.), Douglas Pratt is an Anglican priest and Proceedings of the 2008 GTReC International Canon Theologian and Professor of Conference (Melbourne: Global Terrorism Religious Studies at The University of Research Centre, Monash University, 2009), Waikato, New Zealand. He is an Adjunct 217-232. Professor (Theology and Interreligious Studies) in the Department for Old
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Interfaith Dialogue with the Abrahamic Religions: Ecumenical Reflections
Cho Yong Seuck
Introduction alternatives to extreme religious fundamentalism. To begin with, this article The concept of Abrahamic ecumenism will briefly sketch the theological concept that became well known through the work of Abrahamic ecumenism. Then it will of Karl-Josef Kuschel, a student of Hans present a more detailed view of the Küng, denotes a vision of peaceful monotheistic concept of Abrahamic coexistence between Judaism, Christianity ecumenism . and Islam beyond intra-Christian ecumenism. Choosing the word Abrahamic Ecumenism: Toward “ecumenism” presupposes that, apart from Interreligious Dialogue and all differences, there exists a fundamental, Cooperation common spiritual element that unites all these traditions into one community: they Karl-Josef Kuschel ardently pleaded the all relate to Abraham, a key figure in their case for Abrahamic ecumenism, i.e., an religious texts, because his faith as the ecumenism of Jews, Christians and common origin of each of the three Muslims who all look back to Abraham as Abrahamic religions offers the model for their ancestor in faith. Abrahamic belief in the one God. ecumenism points to Abraham in respect to his person: he is one of the greats of The three Abrahamic religions are united human history and deeply rooted in our by shared values, but at the same time, collective memory. Therefore, Abrahamic there are also differences that must be ecumenism is not forward-looking but respected: a basic conflict of Judaism, backward-looking: it wants to go back to Islam and Christianity is the question of the patriarch Abraham1 in the conviction the Messiahship of Jesus. Nevertheless, that he plays a key role whereby Jews, their differences should not be an obstacle Christians and Muslims can work together on the way to a peaceful religious in mutual respect and for the common community. It is argued that Abrahamic good. Methodologically, this is an ecumenism can offer Judaism, Islam and anthropological approach. Therefore, the Christianity a theological framework for a focus of Abrahamic ecumenism is in society in which people of different learning and examining the real-life religions live peacefully together. On the contexts which gave rise to their different whole, it seems to me that the phrase understandings of the one God. “Abrahamic ecumenism” accentuates the similarities rather than the differences Since Judaism, Christianity and Islam all between the three religions, because trace their spiritual ancestry to Abraham Abrahamic ecumenism refers to initiatives and view him as a paradigm of the aimed at greater religious cooperation human-divine relationship, there is an through their shared humanity and attempt to depict him as a figure who can spirituality. help reconcile the three related but divided religions. Nevertheless, for Jews, This essay will focus on the ecumenical Christians and Muslims, believing like potential of the Abrahamic monotheistic Abraham does not mean a rigid clinging to religions. However, the aim of this essay the past and to inherited possessions, but is not to discover a new common rather going forward in peace.2 monotheistic religion, but to promote interfaith cooperation, which can serve as This ecumenical project aims for peace in an important educational tool for tolerance the world through dialogue between and peace and testify to religious Abrahamic faiths in order to realize this 57
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ideal. This project underlines the purpose triune God. Since the beginning of the of the interfaith dialogue with the third century the doctrine of the Trinity has Abrahamic religions: “No world peace been stated as "the one God exists in without peace among religions.”3 Thus, three Persons and one substance, Father, the religious tolerance and cooperation Son, and Holy Spirit.” needed for a peaceful future should be practiced. In the spirit of Abrahamic Therefore, in interreligious dialogue we ecumenism this project is not a pleasant should try to overcome this illusion, but a living reality. Furthermore, misunderstanding about revelation from this kind of ecumenism understands the the basis of the three monotheistic existence of Christian faith to be religions. Each Abrahamic religion claims structured trialogically: Christians cannot to be monotheistic and to worship an witness their faith without Jews and exclusive God, however, by putting Muslims, and conversely, Jews and together these three distinct Muslims cannot reflect their faith without understandings of monotheism we can the other two religions. The trialogical have a deeper understanding of the relationship and the interactions and nature of the One God. In addition we convergences that exist among the need to acknowledge how this doctrine Abrahamic faiths are valid for all three can also be defined as the expression of children of Abraham.4 doxological experience5 and reinterpretation of the triune God. The A Monotheistic Perspective on question of the proximity and distance Abrahamic Ecumenism between God and humanity – expressed differently in each of these three religions This ecumenical concept can go beyond – is at the heart of their interrelationship. theocentric/monotheistic perspectives and be further developed, as all three Conclusion: Harmony in Diversity traditions can demonstrate together their belief in the one God in different ways An awareness of “ecumenical joined by monotheism. The concept of responsibility” is growing in the realm of "monotheism" tends to be dominated by interfaith work as ecumenism is now the concepts of God in the Abrahamic recognizing and reckoning with the religions, such as Judaism, Christianity unChristlike character of its divisions as it and Islam. attempts to grow beyond Christian churches. In this regard, the ideal found However, though all three religions claim within the concept of interfaith cooperation to be monotheistic, Christianity’s complex is that of a lived dialogue – it is imperative Trinitarian doctrine can present a conflict for religious people who seek to promote with Jewish and Muslim concepts of peace and justice in a globalized world monotheism: Jews and Muslims have that interreligious dialogue consist of understood the Christian doctrine of the people getting to know each others’ daily Trinity as a kind of polytheism whereby lives as religious followers and learn to Christians deify a human being – this is respect each other’s religious practices. It then understood as idolatry. is often not doctrine that dictates the experience the followers of the different In this regard, I suggest that Christian religions have of each other’s faith. theology makes its own specific contribution to the trinitarian dilemma of A concept of Abrahamic ecumenism which “Abrahamic ecumenism” not by looking extends beyond concepts of intra- only to Abraham but by taking as its Christian ecumenism indeed provides a starting point Jesus Christ, and what we relevant basis for interreligious dialogue can discover about his communion with and interfaith cooperation. Engaging with God. Jesus Christ is more than a prophet, religious others on such a basis could lead an example or an advocate: he is the to discoveries of the hidden and witnessed foundation of the new communion with the presence of God in other monotheistic
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Interfaith Dialogue and Abrahamic Religions Cho Yong Seuck religions and deeper understandings of In conclusion, harmony in diversity should truth. However, this concept is clearly always be regarded as the most important conditioned by perceptions of the principle of Abrahamic ecumenism. similarities and differences in the three Abrahamic monotheistic religions, and with respect for diversity some are detailed here: Cho Yong Seuck is a Presbyterian pastor Similarities: Abraham, an excellent and Reformed theologian in Korea. example of one who underwent He earned his doctorate in theology at sanctification, is an intensely divisive Ruhr University Bochum, Germany in figure between Jews, Christians and 2010. He serves as a board member of Muslims. A criterion for true religion can the Korea Calvin Society and Lecturer in be found in his faith: in the way he reacts Chuch History at Yonsei University in to the call of God, in the way in which he Seoul, Korea. calls upon God, and in the way he enters into communion with the one God despite his idolatrous context. 1 Karl-Josef Kuschel, Streit um Abraham: Was Juden, Christen und Muslime trennt - und was Differences: for many Christians, Abraham sie eint (München: Piper, 1994). is the apostle of salvation by faith alone in 2 Ibid., 298-304. opposition to Torah-existence. For Jews, 3 Hans Küng, Projekt Weltethos (München: Abraham is the Torah-observant father of Piper, 1990), 121. Out of his concern for the the Jewish nation, and a reminder of future of Christianity, Hans Küng wants to shift God’s irrevocable covenant with the Jews. the focus from Christology to “Jesuology for For Muslims, he is the prototypical Muslim interfaith dialogue” with the followers of the three Abrahamic faith traditions because he prophet and validator of Muhammad’s views Christology as the biggest obstacle to claim. As such, it is important to such dialogue. His theological solution is the remember that Abraham, though founder Global Ethic Project, a world religion to build a of Judaism and Islam, is not entirely decent society. It is even conceivable for him central to Christian faith. Thus, when that the traditional doctrine of Jesus as God Christians speak of Abrahamic must be given up. He thus formulated a ecumenism, they must first consider this modified draft of the doctrine – one which is great difference: for Judaism, Abraham is not Christology but a Jesuology in the context of interreligious dialogue. the forefather of the chosen people, and 4 for Islam, he is the prototypical true Hans Küng, Wozu Weltethos? Im Gespräch mit Jürgen Hoeren (Freiburg: Herder, 2002), worshiper of the one God. For Christians, 73. though Christ does refer to Abraham's 5 Andre Ritter, Der Monotheismus als faith, Abraham was the originator of ökumenisches Problem (Hamburg: Eb-Verlag, Israelite history while Jesus appears to be 1998), 289. its culminator.
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Mapping Eastleigh as a Public Platform: The World of Street Preachers
Rev Joseph Wandera
Joseph Wandera is a lecturer in the field of is public preaching. I approach the Islam and Christian-Muslim Relations at St phenomenon of public preaching from the Paul’s University, Kenya. With Willem perspective of religion in the public Jansen, he founded the Centre for sphere. The notion of the public sphere is Christian-Muslim Relations in Eastleigh, an important approach for analyzing the (CCMRE) Nairobi. This contribution is contemporary revival of religion. This based on field work conducted at various approach can be useful in explaining the periods between 2009-2013 for a larger resurgence of religion in the contemporary Doctoral project submitted to the context in its complex and variant University of Cape Town, South Africa dimensions.2 Tayob argues that “the role entitled: Public Preaching by Muslims and of religion in public life seem[s] a more Pentecostals in Mumias, Western Kenya neutral approach to a complex and and its Effects on Interfaith Relations. The sensitive phenomenon” of religion that has present contribution is based on data dominated public life since the 1970s.3 collected in Eastleigh, Nairobi. This theoretical approach is different from previous approaches that have examined This is a slightly adapted version of a religion from sociological and political chapter which appeared initially in dimensions. In locating Islam within the Mapping Eastleigh for Christian-Muslim notion of religion in the public sphere, Relations, edited by C. B. Peter, Joseph public Islam refers to a discourse within a M. Wandera and Willem J. E. Jansen new space (Muslim public) where ideas Yapf, Chancery Publications Africa Ltd, are presented and developed.4 Such new Limuru, Kenya, 2013. spaces include open-air markets, streets and stadiums where public preaching Background takes place. In addition to locating the present study within the above theoretical Kenyan Muslims constitute a significant framework, I approach public preaching in minority of between 10 to 15% of the total Eastleigh as forms of daʿwah.5 My population.1 In the last ten years, the approach in this contribution, thus, goes public presence of Muslims has become beyond the limitations of previous more noticeable than before. While this approaches to studying public Islam as presence can be attributed to the global politics or economics, which are equally resurgence of religion in general and in valid considerations in the study of Kenya in particular, it could also be traced religion. The contribution seeks to reflect back to various events in the recent past. much more critically on public preaching These include the August 1998 twin as a religious practice within public Islam. bombings of the American Embassies in By focusing on preaching and daʿwah, I Nairobi and Dar-es-Salaam, which hope to extend the understanding of galvanized Muslims together against what religion qua religion in the public sphere. they considered a “negative” image of Islam portrayed in the media. Public Preaching
The other articles in this book by Willem Mihadhara (public preaching) is one of the Jansen, C.B. Peters and Halkano Abdi most common religious phenomena in have demonstrated the various ways in Eastleigh. A walk through this vast suburb which Muslims in Eastleigh are will show various groups of Muslims participating in the public space. Another staging their “sermons” in different parts of important way through which Muslims are the estate; there is no single day that negotiating their place in the public square these activities are not taking place. There 60
Mapping Eastleigh Joseph Wandera
are various similarities and differences the events as is the case in Mumias, between the public sermons I studied in where the sermons are not held on a daily Mumias, Western Kenya and those basis and Christians are many. presented in Eastleigh.6 In both cases, these are public activities that are geared In order to be allowed to preach in open towards calling Christians to Islam. spaces, the preachers are required to get Moreover, in both places the preachers a government permit. One of the public are mostly former Christians who preachers called Farah stated that he was converted to Islam. Therefore, the supported by the Muslims to pay for the preachers have no formal training in permit.11 To my knowledge, none among religious sciences. Unlike the sermons in the preachers have been refused a permit. Mumias, sermons in Eastleigh are staged At the beginning of the sermons, the simultaneously by various preachers at crowd usually numbers about two hundred various locations of this estate. Moreover, people. As the sermons intensify, the unlike similar events in Mumias, held audience grows bigger and bigger making particularly in the afternoons, the it difficult for those who arrive late to find a preaching activities in Eastleigh take place place to sit. at various times of the day between 10:00 a.m. and 6:00 p.m. While the audience at The infrastructure and seating the events in Eastleigh is mostly arrangement at an open air preaching composed of Muslims of Somalian event is significant for how the sermon descent because of their demographic and debate is staged. There is always a dominance in Eastleigh, in Mumias the table, a chair and a microphone for the audience is mainly composed of local person whose task is to audibly read both Wanga Muslims.7 the Bible and Qur’an. A Christian interlocutor, whenever there is one, sits on In Eastleigh, the sermons are given mainly the opposite end of the Muslim reader of by Muslims based there. Occasionally the various sacred texts. A moderator for there are visiting preachers from other the session is sandwiched between two places such as Uganda and Tanzania. Muslim preachers. He, too, has a The sermons are a form of polemical microphone on the table in front of him. It daʿwah in the style of Ahmed Deedat.8 is common to have two or three Muslim However, the various preachers employ preachers taking turns to preach during the Bible in a variety of ways. While some one event. When no formal Christian use the Bible to support Qur’anic interlocutor is present, the Muslim positions, others are more emphatic in preacher tries to invite and/or goad one rejecting its validity.9 from the audience, sometimes successfully, and other times not. The The attendance of Muslims at the polemical engagement between a Muslim preaching events in Eastleigh ranges and a Christian counterpart is an between 200 and 500 people.10 Unlike the important part of the mhadhara as it sermons in Mumias, Western Kenya, contributes to its public appeal and its which include significant publicity activities claim to be a form of outreach. Therefore, (for example, using a public address many preachers spend considerable effort system), the sermons in Eastleigh do not to ensure that a “debate” is staged. always have such prior publicity because of their regular nature. Both Muslims and There is provision for seating for visiting Christians in Eastleigh are familiar with Imams from local mosques and prominent mihadhara as a part of their religious Muslim traders. The Christians stand in landscape. They know very well the one corner of the preaching site while venues and times when these events are Muslims stand in the opposite direction. held. Moreover, Eastleigh is also a place Women have a separate space reserved with a strong Muslim presence; hence for them at a considerable distance from there is no need to spend so much time the men. They cover their heads with calling out to Muslims and others to attend headscarves in accordance with Islamic 61
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norms. Some participants have pens and cheeks. However, some Muslims in pieces of paper and make notes of the defence of Ngola intervened before a full- various qur’anic and biblical texts used by scale fight between Muslims and the preacher. The organizers also make Christians could begin.14 The above two sound recordings of the sermons for mass examples serve to show the adversarial distribution. Sometimes Muslims sell nature of public preaching and its effects compact disks (sold for 100 Kenyan on how members of the two traditions shillings, or 1.25USD, in 2012). Other relate to one another. These forms of items like Qur’ans, white caps and prayer engagement on many occasions force the mats are also on sale. intervention of the police to restore law and order. A public address system is used to amplify the sermon. This device is powered by a The Sermons small generator placed immediately behind the preacher. There are two or I will now examine three sermons three big speakers strategically hoisted up preached in Eastleigh at various periods and facing different directions. There is to demonstrate the various ways in which one microphone for the Islamic preacher, the preachers engaged in the public another for his Christian counterpart and a square.15 The first sermon was by Abdalla third for the reader of the Qur’an. Ali, a young Muslim aged 29. He was born in a Christian family and converted to Effects of the Sermons Islam while a student at a local secondary school. Ali stated that his attraction to Public preaching has, on several Islam was caused by the “simplicity of the occasions, led to tension and violence in religion” unlike his previous tradition that Eastleigh. Because of its approach, which contained difficult doctrines like the Trinity. is mainly adversarial and touching on the Ali began his preaching work first through central doctrines of both Christianity and an apprenticeship programme with one of Islam, the members of the audience are the preachers before beginning to preach always tense and exhibiting a negative on his own much later. The second attitude towards each other. In an preacher was Suleiman Abdalla, also a interview with Abdurrahman Hassan, he former Christian from a Pentecostal clearly explained the effects of these tradition. Abdalla converted to Islam activities: following a religious experience in which he was miraculously healed following Sometimes Muslims have exchanged prayers by a local Imam. His engagement bitter words with their Christian in preaching is a way of thanking Allah for counterparts while preaching. I clearly the blessing of healing.16 remember in June 2005 when the exchange was so bitter that Muslims and “The Cross is Cursed” - Ali Christians engaged in physical fights and Abdalla Ali’s sermon, preached on 13 12 the police had to intervene. March 2010, addresses the question of the significance of the cross. The broader The background to this incident is that context of Ali’s sermon is his concern over during a preaching event a Christian what he sees as a satanic tradition called interlocutor referred to the prophet Free Masons and its presence in the Muhammed using derogatory words. The public square. He explains to the audience Muslims present shouted “takbir” leading that there are several symbols of the Free to the ensuing fight.13 On a different Masons Church. He explains these signs occasion, Joseph Ngola, a Christian as: one eye found on the currency of the interlocutor, posed a question to a Muslim United States of America; three fingers preacher, which proved difficult for the which he argues the famous soccer Muslim to answer. According to Ngola, player for the Brazilian National team, one Muslim from the audience stepped Ronaldino, flashes in salute whenever he forward and slapped him hard on the scores a goal; a burning flame used
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Mapping Eastleigh Joseph Wandera during the Olympic Games; and finally, the to give a biblical text to back his cross. Without citing the specific qur’anic assertions while Makokha requests to be chapter and verse, Ali states that Satan given more time to find a text. “Takbir,” told God that he would go down upon the shouts Ali, to which all Muslims respond earth and mislead his people. Ali explains “Allah Akbar”. Christians, he argues, do that such misleading of God’s people not have enough elimu (education) and includes telling people to eat animals that need to go back to school. are haram (forbidden) such as pork – an obvious reference to the Christians who “Do not Mix Men and Women in were present. He then continues to Mourning” - Abdallah explain that Satan informed God that he The second sermon that I will examine would dominate people’s lives in all was preached by Suleiman Abdallah on directions, “behind them, in front of them, 29 March 2013 on 9th Street in Eastleigh. on their right and on their left.” This kind In his sermon, Abdallah argues that it is form of dominance, Ali explains, forms the wrong for Christians to mix males and cross, an important symbol in Christianity. females during public events such as Therefore, he argues that the cross is a funerals and worship. He bases his satanic symbol as Satan clearly presented argument on Zechariah 12:11-14, a it before God as the manner in which he context in which people are mourning but would dominate people’s lives. Ali then with the two genders separated from one gives a text from the Bible to back his another. He asks the reader to read the arguments: “Christ redeemed us from the text: curse of the law by becoming a curse for us, for it is written: “cursed is everyone On that day the weeping in Jerusalem will who is hung on a tree” (Galatians 3:13). In be great, like the weeping of Hadad quoting this biblical text, Ali is solidifying Rimmon in the plain of Megiddo. The land his earlier argument based on the Qur’an will mourn, each clan by itself, with their that Satan made use of the symbol of the wives by themselves: the clan of the cross and, in a similar vein, the Bible house of David and their wives, the clan of presented the cross in a negative light. the house of Nathan and their wives, the Based on this argument, Ali dismisses the clan of the house of Levi and their wives, Christian teaching that Jesus could have the clan of Shimei and their wives, and all been crucified on the cross, stating that: the rest of the clans and their wives. “Ukiwekwa juu ya msalaba, wewe umelaaniwa kwa mjibu was Biblical” Based on this reading, Abdalla argues that (According to the Bible, you are cursed if there should be proper decorum in you are hanged on the cross). At this mourning characterized by the separation point, a Christian interlocutor called James of males and females: “You might be Makokha raises his hand and is allowed to mourning here, and there is someone’s engage with Ali. He states that Ali is wife next to you. If a female’s thigh is next interpreting the Bible using his own to yours, there will no longer be mourning understanding and that he is not guided but something else.” Abdallah argues that by the Holy Spirit. Ali responds by asking whenever Muslims advocate for such Inganga to provide an alternative religious decorum, they are accused of interpretation. He also challenges discriminating against women. He Makokha to explain to the audience the challenges Christians, stating that if they nature of the Holy Spirit as it is another did not separate the two genders in “confusing Christian doctrine”. Makokha funerals and worship, God would punish attempts to explain the meaning of the them as his teaching on this matter was cross from a Christian perspective, and clearly in the Bible. argues that what might appear to be a “curse” is actually redemptive in Christian “Jesus worshipped in a Mosque not a belief. Ali quickly responds by saying that Church; Emulate him” - Salim is simply a human idea (zana) and has no Babu Salim preached on 7th Street basis in scripture. He challenges Makokha Eastleigh on 10 April 2013 on the above 63
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theme. He begins his sermon by inviting a of these engagements end without a clear Christian to engage with him. The first “victor” in the debate. However, it is Christian, Emmanuel, refuses to step important to recognize that Muslim public forward for the engagement despite preaching is a staged debate, reflected in repeated appeals by Salim to do so. the setting of the scene, the placing of Eventually another Christian called interlocutors, and the call by Muslims to Andrew is persuaded to come forward. argue, debate and prove themselves. Salim then proceeds: “Andrew Nganyi you are a Christian, I am a Muslim. The The preachers also use various rhetorical Muslim believes in Jesus, so does the approaches. This is not surprising given Christian. Why then do they worship in the very long duration of these public different places?” Nganyi argues that encounters. They repeat verses of the during the times of Jesus, he did not Bible and the Qur’an as they were read in worship in a specific place as he was an public. Through using such repetitions, the itinerant preacher. “Are you telling us that preachers are able to emphasize certain Jesus never entered a church?” asks points that they wish to make. They also Salim. This time round, Nganyi states that sing Christian songs to match their appeal Jesus’ church was a synagogue. Salim to Biblical texts. While singing, they then challenges Nganyi that if anyone change their voices and body movement today is seen worshipping in a church, he to emphasize certain points. The is not a true follower of Jesus. He preachers engage with the audience, challenges Nganyi to read a text from a asking them to argue. The preachers also Kiswahili Bible in Luke 4:16 which rely on the audience for support as they translates the meaning of synagogue as publicly call out “Takbir” (lit. “to make “Jewish Mosque”. On the basis of this (God) great”) and the Muslim audience translation, Salim then argues again that responds “Allah Akbar”. Jesus worshipped in a mosque, not a church. Nganyi agrees with him. “I go to In summary, public preachers in Eastleigh the mosque and you attend the church; and their sermons represent new religious who is following Jesus?” Salim asks. He authorities. All the preachers I interviewed quotes Matthew 12:30, which states are former Christians who strive to occupy “whoever is not with me is against me” to a position of authority in society. Their argue how the fact that Christians do not claim to authority is based on their go to mosques like Jesus did religious experiences. The preachers’ demonstrates that they do not follow religious encounters are varied but all Jesus. impact on their decisions to begin preaching. The preachers use their There are some salient features about the knowledge and experience of Christianity sermons that one can identify. From their to make a claim for the superiority of Islam Christian past, all the preachers on the basis of the Bible. While more extensively use the Bible in varied ways. orthodox Islamic preachers would support All the preachers use the Bible to support their arguments by relying on an their arguments. Such preachers interpret authoritative discursive tradition where the Bible from qur’anic perspectives. their sources would be the Qur’an and Second, in their attempts to use the Bible, hadith, the sermons demonstrate how the preachers’ plans are disrupted by these preachers attempt to find a Christian interlocutors who present foundation on the Bible for Islamic objections to the preachers’ use of textual arguments. As former Christians, they use sources and offer alternative the Bible easily to support their positions, interpretations. Sometimes, the with liberal references to the Qur’an. The interlocutors demand “evidence” from main foundation is the Bible, even though different textual sources. At other times, the theology is Islamic. Some of the they completely reject the interpretations preachers are more active opponents of given. They also challenge the preachers’ the Biblical narratives relating to Jesus, positions, citing historical evidence. Most but they repeatedly return to the Bible to
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Mapping Eastleigh Joseph Wandera
support their Islamic arguments. In their move away from formal dialogue (from attempts to achieve this goal, the public above) to a dialogue of commitment preachers encounter Christian through practice (from below). This interlocutors who ask questions and process is cognizant of the religious challenge their use of textual sources. diversity in diverse contexts. From our However, the Muslim preachers overcome experience of using this approach, it this challenge through staged events enhances a feeling of security and self- using various rhetorical means. In their assurance such that those involved staging of their sermons, they use the become more open to each other. It also Bible, Christian beliefs and songs. This often leads to intra-religious dialogue approach proves effective in their work during which participants can learn from even though their Christian interlocutors each other. and many in the audience remain unconvinced.
Finally, the public sermons are staged as debate and contestations. They set up the Joseph Wandera is an Anglican priest public preaching places as debating and lectures in the field of Islam and rooms, where preachers, supporters and opponents take their place. They then Christian-Muslim Relations at St Paul’s frame questions for debate, and produce University, Kenya. evidence to prove their point. Irrespective of the merits of their argument, it is important to recognize how daʿwah in this 1 Arye Oded, Islam and Politics in Kenya manifestation is a form of public duel. (London: Lynne Rienner, 2000), ch.1. There are elements of self-renewal 2 Jose Casanova, Public Religions in the evident, but the dominant approach is Modern World (Chicago, London: University of marked by debate, competition and Chicago Press, 1994). contestation. 3 A. Tayob, “Politics and Islamization in African Public Spheres”, Islamic Africa, Vol. 3:2 Conclusion (2012), 139-168. 4 Ibid. 5 The term da’wah is the equivalent of the term This contribution has demonstrated how “mission” in Christianity, even though there are through public preaching, Muslims call technical variations in the way the two terms non-Muslims to engage in public space are used. through polemics. I have argued that this 6 The author carried out a study of Muslim and approach to dawah has negative effects Pentecostal public sermons in Mumias, on interfaith relations. At the Centre for Western Kenya as part of his doctoral work Christian-Muslim Relations in Eastleigh, between 2009 and 2013. 7 we attempt to offer a different model of The Wanga is a sub-tribe of the larger Luhya tribe in Mumias, Western Kenya. engagement between Muslims and 8 Christians. This approach mainly involves Ahmed Deedat (1918-2005) was a well- known Muslim polemicist based in Durban, Muslims and Christian engaging in joint South Africa. He specialized in open-air projects such as mapping, environmental debates with Christians in which he largely conservation and advocacy. We believe dismissed key doctrines of Christianity, that better relations between members of arguing that Islam was the only valid religious various religions are best achieved tradition. through such joint ventures and not so 9 This point was especially evident during my much through debates. The underlying study of sermons in Mumias, Western Kenya. 10 assumption in this approach is that Mihadhara, with a much higher attendance “religion is not just a question of belonging of up to 1000 people, were occasionally to a particular faith community; it is also a staged at Uhuru Park in Nairobi; these are staged approximately once per year. force that seeks to contribute to the 11 17 Interview with Ibrahim Farah, 13 April 2010. transformation of society.” This approach 12 Interview with Abdulrahman Hassan, 22 to dialogue is a more practice-oriented March 2013, Eastleigh, Nairobi. 65
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13 Takbir is the invocation of the religious 15 The names of the preachers have been phrase Allahu Akbar (God be praised). In the changed to maintain their privacy, as they had context of public preaching, this phrase is not been consulted about this article. mostly used by Muslims when the preacher 16 Interview with Suleiman Abdallah, 29 March has said something which, in the opinion of the 2013, Eastleigh, Nairobi. Muslim audience, is a significant score against 17 Michael Ipgrave, Building a Better Bridge: the Christian interlocutor. Muslims, Christians, and the Common Good: 14 Interview with Joseph Ngola, 29 March A Record of the Fourth Building Bridges 2013, Eastleigh, Nairobi. Seminar held in Sarajevo, Bosnia- Herzegovina, May 15-18, 2005 (Washington, DC: Georgetown University Press, 2008), 69.
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Christian Witness in a Multi-Religious World – Three Years On
Thomas Schirrmacher
The Fourfold Results of the Document Tracking the use of the document Even though Cardinal Jean-Louis Tauran The document stated at the launch of the document: The question of ethics in missions and “Today represents an historic moment in dialogue has, in recent years, been our shared Christian witness”, and the increasingly asked in intra-Christian WEA formulated “Today we write history”6, dialogues,1 as well as in relationships one rarely knows of documents of this between religions.2 However, a political kind and what their future will be after they question has also been asked, and that is are launched. This document, especially, the extent to which the human right of did not fit any earlier category and it was religious freedom3 – including the right to not clear how it would be received beyond public self-expression on the part of the interreligious dialogue community that religions and the right to religious produced it. conversion – may and must be limited by other human rights.4 Christian witness is But somehow the document made it! not an ethics-free space; it requires an Already by 2014 it has become a standard ethical foundation which is biblically reference in interreligious dialogue and in based, so that we truly do what Christ has mission. Rosalee Velosso Ewell, director assigned us to do. of the Theological Commission (TC) of WEA, and John Baxter-Brown, formerly With this background, the Pontifical with WCC, now with TC, stated: “Over the Council of Interreligious Dialogue (PCID) past two-and-a-half years the document and “Interreligious Relations and has been studied and appropriated in Dialogue” (IRRD, the dialogue programme many places: Brazil, India, Norway, of the WCC) started a process of small Thailand, Nigeria, Myanmar and various and larger consultations. The World other places. Different church bodies have Evangelical Alliance (WEA) was then used the document to draft their own invited through the WCC to join the codes of conduct; mission agencies and process. The consultations finally led to international relief organizations have also the launch of the document “Christian adapted its content and used it as a study Witness in a Multi-religious World”5 in guide for staff working in interreligious 2011 by the Vatican, the WCC and the contexts. In some cases, the meetings to WEA. discuss the document and its contextualization have been the very first The document does not have any truly all-Christian gathering in that canonical or legal character. Situations in country.”7 different countries and cultures are in fact so different that short, succinct statements Clare Amos, now WCC programme can often not do them justice. For that executive for inter-religious dialogue and reason, general guidelines and cooperation, commented of a meeting of recommendations have been formulated all Canadian churches: in the last section of the document. The willingness of such a wide range of Throughout this article I will call it “the Christians to participate in this process is document” for the sake of convenience. a very significant development. The key task now is to ensure that recommendations of the document are
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widely known and adopted through the document is received and what challenges whole Christian constituency.8 Christians and other believers face in bearing witness to the tenets of their Similarly, Fr. Indunil J. K. Kodithuwakku, religions.11 currently Under Secretary of PCID, wrote: “If implemented rightly, the The WCC and the WEA websites offer ‘Recommendations for Conduct’ certainly translations into Dutch, French, German will pave the way for new ecumenical and and Spanish,12 and the Vatican website interreligious relationship ....”9 offers translations into French, German, Italian, Korean, Portuguese, Spanish and It is amazing that there has been no real Swahili.13 There are official translations criticism of the document in principle. This into Swedish, Russian and Arabic not is even true for the vast majority of available on the web. Evangelicals and Pentecostals. I only know evangelical criticism of the content For my short speech at the launch of the from Evangelicals in the U.S.A., but none document14 I started to gather information of it reached any major Evangelical body, on the history of the process, which I later mission society or theological school.10 expanded.15 In the archive of the International Institute for Religious In circles linked to the WCC or the Freedom (IIRF), we not only store the Catholic church, though there has been whole launch on film and archive photos some querying about whether the of people involved, but we store texts, evangelical signatories really meant what press releases and discussions about the they signed, or whether perhaps they document from 2011-2014. understood the whole debate on proselytism these concerns were not It is hard to keep track. Without the directed against the actual content of the internet, it would be impossible. However, document. because many African churches do not run websites it can be hard to track the All three bodies have sent the document history of the document in Africa, for to their major member bodies several example. times (thus to all Catholic bishop conferences, all WCC member churches, Having kept up to date with the use of the and all WEA national bodies), they have document worldwide, I would judge that publicized it on their websites and printed the three bodies are on an equal level in the document in books and readers to be emphasizing the document globally. That used among their members worldwide. is, they all constantly use the document on international, regional and national levels For example PCID has stated: “Copies of for their own motivations and without the document have been mailed to all the waiting for others to use it first. The Apostolic Nunciators throughout the document seems to be in line with the world,” and also to: thinking of each body and something they feel able to own and not adopted merely ...the Presidents of the Catholic Bishops’ because it is an ecumenical document. Conferences all over the world inviting them to read and make it available to all When a small group of people, including the Bishops of the Episcopal Conference, some who were involved in the process Superiors of Religious Communities, leading up to the production of the Members of Regional and National document met in Geneva by invitation of Commissions for Interreligious Dialogue, Clare Amos of the WCC to review the use and other interested Christians. The PCID of the document 18 months since it had also has requested the respective launched,16 all agreed that the reception Presidents of the Episcopal Conferences of the document went far beyond what to send, in due course, feedback, sharing anyone had expected. with it the experiences of how the
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Christian Witness Three Years On Thomas Schirrmacher
Fourfold results He adds: “The document also gives birth The executive director of the Theological to a new ecumenical theology of Commission of WEA, Rosalee Velosso mission.”24 Ewell from Brazil, who recently attended a study day on the document in Beirut with Let me systemize the five areas or effects representation of all three major bodies of the document, even though the five and a Muslim speaker, stated: points can be found in most statements on the document in one form or the other: This document is unique and its necessity lies in its nature: it is genuinely a mission 1. Interreligious dialogue was accepted document, it is genuinely an ecumenical by all three bodies and is no longer document, it is genuinely an inter-religious seen to be in opposition to the document, it is genuinely a biblical mission-mindedness of the church. document, and it is a historic document. 2. It brought missiologists of all camps Despite its brevity and simplicity, it is together and became a major necessary in that these things have never document for mission studies. It made been said jointly, by these three bodies the discussion of “the ethics of who represent about 95% of Christians mission” on the basis of the missio dei worldwide.17 an integral part of mission theology. 3. Ecumenical relations: Meetings with Similarly, Klaus Schäfer, Director of the the same range of the three world Center for Mission and Ecumenism of the bodies became normal on an “Nordkirche”, a German Lutheran member international, continental and national church of WCC, endorsed the document level, as never before. in the journal of all Lutheran churches in 4. Human rights: Interreligious dialogue Germany (VELKD). Despite the absence and mission go hand in hand with of some additional topics,18 Schäfer human rights thinking and human signals five areas that make the document rights are seen as a joint ecumenical special: (1) ecumenical relations; (2) heritage. moving dialogue and mission mindedness towards each other; (3) ethical standards 1. Interreligious dialogue for mission; (4) using human rights This of course was the original intent of argumentation concerning mission; and the document.25 The (Buddhist) Prime (5) the joint emphasis on the missio dei.19 Minister of Thailand said in his welcome speech at the final consultation for the From the Catholic side one can hear document in Bangkok, that it “is indeed an similar things. Fr. Indunil J. K. important step for the promotion of inter- Kodithuwakku wrote several similar religious harmony.”26 articles on behalf of PCID which look back one20 and two years21 after the The interreligious reception of this document’s launch. He writes: “It is the document is evident: a Muslim first document of its kind in the history of representative spoke at the event in the Church”22 because “The three Beirut, a Hindu representative in Toronto. Christian world bodies” did it on the The Council of Centers on Jewish- broadest ecumenical level. He continues: Christian Relations proposed that the document to be studied by dialogue Representatives of 90% of the world groups.27 Spring Hill College added the Christian population have formulated an document to its “Theological Library: ecumenical missionary approach to Jewish-Christian Dialogue.”28 Rabbi A. witness to the world. Its success depends James Rudin started his positive on how respective churches and comments on the document: “In a rare ecclesiastical communities implement its showing of Christian cooperation.”29 recommendations for Christian mission worldwide.23 At the World Assembly of Religions for Peace in Vienna in November 2013, the 69
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document was discussed in several quoted more than any other in academic workshops. The Vatican, the WCC and mission studies. the WEA were all represented by their leadership and their interreligious dialogue In Germany, the document led the staff, so it gave each group a unique conciliar Deutsche Gesellschaft für chance to evaluate the document. Missionswissenschaft (DGMW) (mainly professors teaching missions at The document gave interreligious dialogue universities), and the Association of a prominent place in ecumenical relations German Speaking Evangelical and ended old discussions regarding Missiologists (AFEM) together, when the mission versus dialogue. AFEM was invited to present the document at the yearly convention of Despite these events and though the DGMW in the Akademie Chateau du original intent of the document was to Liebfrauenburg in Liebfrauenberg, Elsass, further interreligious dialogue, there has France, September 2012.33 It also led to a been little evidence of results which go closer relation between AFEM and other beyond the Christian community. Evangelical institutions and the Evangelische Missionswerk in 2. Mission studies Deutschland (EMW), especially during the The second unexpected area of the official process of acceptance of the document’s influence is in the academic document in Germany. study of mission. Missiologists and professors of mission studies around the 3. Ecumenical relations globe welcomed the document. It became The goal of the document was not to a topic at the International Association of improve ecumenical relations as such, Mission Studies (IAMS) annual meeting in otherwise different bodies like the August 2012 in Toronto, Canada, with Pontifical Council for Christian Unity Evangelicals and non-Evangelicals (PCCU) would have been involved. It was together presenting the document’s specialists on dialogue, religions and consequences for mission studies. mission who worked together on behalf of the responsible structures within the Dana L. Robert writes in her report “Forty Vatican, WCC and WEA. It was built on a years of the American Society of longstanding ecumenical relationship Missiology”: between PCID and IRRD, with the Religious Liberty Commission (RLC) of With the shifting configuration of world WEA coming in at the invitation of the Christianity, fresh patterns of ecumenical WCC. conversation became important, such as the Global Christian Forum and the 2011 Yet in the end, and for the first time ever, document, “Christian Witness in a Multi- the three largest Christian bodies signed a Religious World.”30 document that not only made history, but changed ecumenical relations for the The emphasis on the missio dei concept better and on a worldwide scale. made the document of great interest to Catholic, conciliar and Evangelical There has always been cooperation missiologists alike and proved that the between the Vatican and the WCC; there concept had become a point of reference was and is an ongoing dialogue between for all.31 the Vatican and the WEA, and the WCC and the WEA in recent years have started The document has also become a to cooperate in conferences or human standard point of reference in all kind of rights activities. The Global Christian studies in the area of the science of Forum (GCF) was also started and is still mission32, and from my judgment, since being supported by the Catholic Church, 2013 it has become the document that is the WCC and the WEA, as well as other Christian World Communions.
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as much an ecumenical heritage of all However, when the three bodies signed three bodies, as it is an integral part of the document and brought it to their theology, as it is not only important as a regional and national levels, they legal category, but sees human dignity as automatically brought up the question of a God-given status even mission cannot the discussion and adaption of the and will not overstep. document. That this is in itself a major achievement The Academia Christiana in Seoul of the document has been acknowledged organized a symposium “A New Horizon several times from various sides.37 for World Christianity: The Convergence between the Ecumenical and Evangelical Global, Regional and National Adaption Understandings of Unity and Mission?” of the Document While the document was not the sole reason for prompting the conference, it Assembly of WCC in Busan stayed central to the debate between two A good example is the WCC General Germans representing the WCC and the Assembly (GA) in Busan in November WEA (Martin Robra, a senior staff 2013. It is not possible to list here all member of the WCC, and Thomas instances in which the document was Schirrmacher) and two Koreans working in referenced, but I will mention the most high leadership positions in the WCC and important ones. Already before the GA, the WEA (Jooseop Keum. Director of the the Programme Guidelines Committee WCC Commission on World Mission and printed the document and called for its use Evangelism and Sang Bok Kim, then three times.38 Chairman of the International Council of WEA).34 A report states: Both the moderator of the WCC Central Committee, Walter Altmann,39 and the Robra labelled the joint declaration WCC General Secretary, Olav Fykse “Christian Witness in a Multi-Religious Tveit,40 praised the document in their World” as a major step forward. reports, both in the written and the spoken Additionally, global Christian bodies are versions;Tveit even three times. less and less interested in expanding their own institutions or making more of The document was printed as a major themselves. Rather, they are out to document in the “Resource Book” that promote actual cooperation between all every delegate received.41 The document Christians, also with those outside of was also discussed in several of the so- 35 these bodies. called “Ecumenical Conversations” and workshops; Rosalee Velosso-Ewell for the 4. Human rights Evangelical and Fr. Indunil J. K. The issue of how the human right to Kodithuwakku for the Catholic side were freedom of religion and belief – including both invited to present the document.42 In the integral aspect of every person’s right my short plenary on behalf of the WEA, I to propagate one’s own religion – is often mentioned the document as evidence for outweighed by other rights is increasingly a new phase in the relationship of the discussed around the world.36 This is a WCC and the WEA.43 question that concerns all human rights thinking and is not in itself a Christian The document is also mentioned in the question. new mission statement of the WCC “Together Towards Life: Mission and The document implies that not everything Evangelism in Changing Landscapes”, done in the name of religious freedom can written by the WCC Commission on World be justified by human rights. It however Mission and Evangelism (CWME). There also pledges that mission cannot be also is a section that summarizes the missio dei if it violates human rights of document.44 It should be noted that a others. Human rights thinking is thus just delegate from the WEA missions 71
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commission is a full member of CWME Let me take Catholic orders as an and that the WEA has been consulted by example here. The Salesians of Don CWME several times. Since the new Bosco included the document in their mission statement had its own day of reader of important mission documents treatment in Busan, the document and the and for their work among Muslims.50 The topic of the ethics of mission were once Franciscans made the document central more presented in Busan. to their peace-making programme in Christian-Muslim dialogue.51 Christian World Communions and Churches Asia I only give some examples from the The sixth meeting of the Asian Movement internet of how Christian World for Christian Unity (AMCU) was held in Communions or large churches are Bangkok, Thailand from 3-5 December sharing the text, as it is impossible to track 2013, which was attended by 37 all examples globally of where churches participants representing the Christian have endorsed and distributed the text. Conference of Asia (CCA), the Federation of Asian Bishops’ Conferences (FABC) The World Methodist Council, affiliated and the Asia Evangelical Alliance (AEA). with the WCC, issued a reader45 for its The final statement, sent together with a meeting 1-13 September 2013 and letter to all churches in Asia from the three included the document. The Council then bodies,52 states: “AMCU VI rejoiced in the voted in favour of the following statement: uniqueness of ‘Christian Witness in a Multi-Religious World’ which represents The World Methodist Council the consensus of three major world bodies recommends to its member churches the of the Christian church.”53 It goes on to document “Christian Witness in a Multi- say: Religious World” for study and encourages its members to follow the The participants in AMCU VI strongly “recommendations for conduct” of the commend this document to all the document. churches of Asia. 1. The document should be translated The Presbyterian Church (USA) endorsed into local languages, the document and advised all local 2. The document should be made congregations to study it.46 available to theological colleges and seminaries as significant study The World Reformed Fellowship (WRF), material, affiliated with the WEA, opened a broad 3. The document should be used to discussion on the document on its implement a living dialogue based on website. Those critical did not argue the Bible, recognising that Jesus is the against the text itself but argued that the focus of mission, three signatures portray a false sense of 4. The articulated spirit of the document unity. Nevertheless, it was obvious that should find its way into bible studies, the WRF was on the side of the defenders teaching and preaching for all ages of the document,47 who even argued why and interest groups, Calvin would have been in favour of the 5. The churches should study the document.48 document together and use the document for interfaith dialogue, Because of the Roman Catholic Church 6. The churches should respect different being one large church, the equivalent of cultures and apply the insights of the such endorsements can be seen by document in a culturally sensitive way, endorsements of national bishop’s and conferences49 or Catholic mission 7. The churches should be prepared to networks endorsing and printing the accommodate and understand document. different approaches to implementing the document.54
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The national level Canada Turning to the national level, in Malaysia, In Canada, the Canadian Conference of for example, I found the document or an Catholic Bishops organized their own endorsement of it with a link on the conference at the University of Toronto to websites of the Catholic Church,55 the discuss the document in November Seremban Church,56 the Methodist 2011.61 A wide range of topics concerning Church,57 and the National Evangelical the adaption of the recommendations for Christian Fellowship (NECF), Malaysia’s Canada were discussed. The conference member body of the WEA.58 was a joint effort by the Commission for Christian Unity, the Commission of Churches Together in England, the British Religious Relations with the Jews, and the council of churches,59 endorsed the text, Commission for Interfaith Dialogue of the as did the Evangelical Alliance of the UK60 Canadian Conference of Catholic Bishops. and the Catholic Bishops’ Conference in Great Britain, which is a member of Eleven days later in November 2011, the Churches Together in England. University of Toronto was the place of a similar conference initiated by the WCC The same is true of other countries: all and jointly organized by the Evangelical national networks of the three Christian Fellowship of Canada (the Canadian world bodies endorsed the text on a member body of WEA), the Canadian national level, often without consulting Conference of Catholic Bishops, the with the other two. Even in countries Canadian Council of Churches, and the where representatives of the three Canadian Churches Forum for Global Christian streams did not officially discuss Ministries. They also asked Pandit or even endorse the document together, it Roopnauth Sharma, President of the was presented by all three streams; thus it Hindu Federation of Canada, to speak on was usually represented by the vast the document.62 majority of Christians in the country. The Anglican Church in Canada followed In Germany I experienced a fact that is with its own meeting of bishops to discuss true elsewhere: all three streams the document on 6 November 2012, and distributed and endorsed the document invited Archbishop Rowan Williams to give initially each for their own constituencies, his evaluation.63 yet because of this the question came up: why not come together, discuss the The Pentecostal Association of Canada in document and then endorse, accept or published a book in 2013 based on the adapt it together? This process can take document.64 some time, and thus the official ecumenical acceptance of the document Lebanon in Germany, for example, will take place The following report was found on the on the third anniversary of the document. I website of the Institute for Middle East know of other countries which have just Studies: now started a similar process upon the realization that the document has been The Institute of Middle East Studies in well-appreciated in all streams of collaboration with World Vision was Christianity in their countries. privileged to host an important discussion on the Arabic language version of the Let us proceed to examples of regions landmark document, “Christian Witness in and countries in which the three streams a Multi-Religious World: officially discussed, presented or Recommendations for Conduct” endorsed the document on a national or [Arabic/English] this past Tuesday, even broader level. February 11, 2014, at the Arab Baptist Theological Seminary (ABTS) in Beirut, Lebanon. Following an introduction by Rev. Charles Costa, Chairman of the 73
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Board of Trustees of ABTS, two of the key mission groups for adopting and adapting contributors to the document, John it for their contexts.
Baxter-Brown, former consultant on evangelism to the World Council of Churches, and Rosalee Velloso Ewell, executive director of the World Evangelical Alliance Theological Prof. Dr Theo. Dr Phil. Thomas Commission, presented the document, Schirrmacher PhD, DD is the discussing both its content and the 65 Ambassador for Human Rights of the process by which it was developed. World Evangelical Alliance and Director of the International Institute for Religious The three main speakers, besides the Freedom. guests from abroad, represented the three Christian world bodies. Beside the Christian speakers, Sheikh Dr Mohammed Nuqqari, Director of the Islamic-Christian 1 See Elmer Thiessen, The Ethics of Forum for Businessmen in Lebanon and Evangelism. A Philosophical Defence of head of the Sunni Court in Chtaura, Proselytizing and Persuasion, Paternoster / presented his view of the document and Exeter 2011; Pope Benedikt XVI. in his made the observation that “the principles encyclica Spe salvi, 2007. of the document are applicable to Muslims 2 All codes on mission existing worldwide, as much as they are applicable to secular, religious or Christian, are discussed Christians.”66 and compared in Matthew K. Richards / Are L. Svendsen / Rainer Bless, Codes of Conduct for Religious Persuasion. The Legal Practice Germany and Best Practices, in: International Journal for Nikolaus Schneider, chair of the council of Religious Freedom (Cape Town) 3 (2010) 2, the German Evangelische Kirche in 65-104. The ecumenical document is Deutschland (EKD) and thus the highest discussed p. 67, 93-94, 103. An adapted representative of Germany’s historic version is Matthew K. Richards, Are L. Protestant churches, endorsed the Svendsen, Rainer Bless. “Voluntary Codes of document in his address to the German Conduct for Religious Persuasion: Effective Society for Mission Studies (DGMW) in Tools for Balancing Human Rights and October 2011.67 Christoph Anders, Resolving Conflicts?”. Religion and Human director of EMW and thus the highest Rights 6 (2011) 151–183; representative of mission within http://www.kmclaw.com/media/site_files/100_ Richards_volunatry%20code_2011.pdf Germany’s historic Protestant churches, 3 Cf. die international academic consultation at wrote in his invitation to the first meeting the State University of Bamberg: Marianne on the document on behalf of Heimbach-Steins / Heiner Bielefeldt (Hg.), representatives of all churches and Religionen und Religionsfreiheit. mission movements in Germany: “This Menschenrechtliche Perspektiven im was a great moment of the worldwide Spannungsfeld von Mission und Konversion, 68 Würzburg 2010. ecumenical movement.” 4 See the Oslo Declaration, signed by On 27-28 August 2014, the National representatives from all religions in Norway Council of Churches of Germany (ACK), plus experts from the academic field: “Oslo Declaration.” Oslocoalition. Web. 5 July 2011. which includes the Roman Catholic www.oslocoalition.org/oslo-declaration/ Church and the German Evangelical 5 The three official places of printed publication Alliance, acting together with many other are: Vatican: PCID, “Christian Witness in a groups and organizations, were invited to Multi-religious World”, Pontificum Consilium a two-day study conference at which pro Dialogo inter Religiones 137 (2011/2012): German church leaders symbolically took June-December 2011, 261-268; in Italian: the text out of the hands of the three “Testimonianza Cristiana in un mondo multi- global church bodies and passed it to religioso: nel primo anniversario del representatives of all kinds of church and documento comune sull’agire da credenti”, in L’Osservatore Romano (Geneva: WCC, 2012);
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World Evangelical Alliance, International zum Ehrenkodex für Mission.” Thomas Journal for Religious Freedom 4 (2011) 1, Schirrmacher Website. Thomas Schirrmacher. 138-143. Web. 16 February 2012. 6 Both quoted from www.thomasschirrmacher.info/archives/2200. www.bucer.ch/uploads/tx_org/BQ0172__eng_. Printed in EINS, Zeitschrift der Deutschen pdf Evangelischen Allianz (April 2007), 15- 7 “‘Christian Witness in a Multi-Religious 17./2007: 15-17. World’: An Interview with Rosalee Velosso 16 “Meeting on Reception of Guidelines.” World Ewell and John Baxter-Brown.” The Institute of Council of Churches Website. WCC. 1 Middle East Studies. IMES, 11 February 2014. January 2013. Web. 17 November 2012. Web. 17 November 2014. www.oikoumene.org/en/resources/documents/ 8 “Canadian Churches Reflect on Identity in a ; see the report by Clare Amos, “Cooperation, Multi-Religious World.” World Council of Conversion and Christian Witness: The Churches Website. WCC, 28 November 2011. Continuing Conversation,” Current Dialogue Web. 17 November 2014. 54 (July 2013), 19. 9 Fr. Indunil J. K. Kodithuwakku, “Christian 17 “‘Christian Witness in a Multi-Religious Witness in a Multi-religious World”, Pontificum World: Recommendations for Conduct’ Event Consilium pro Dialogo inter Religiones 137 Highlights.” IMES Website. IMES. 13 February (2011/2012): June-December 2011, 269-272. 2014. Web. 17 November 2014. 10 See also Tony Richie, “A Pentecostal 18 Klaus Schäfer, “‘das christliche Zeugnis in Perspective on Evangelism and Religious einer multireligiösen Welt’: Einführende Pluralism: The Right Moment for an Important Bemerkungen zu den ‚Empfehlungen für einen and Unprecedented Document.” The Pneuma Verhaltenskodex.’” VELKD Informationen No. Review Website. The Pneuma Review. 18 136 (April-June 2012), 12-21, (Text 7-11); March 2012. Web. 17 November 2014; and www.velkd.de/downloads/VELKD- Thomas Schirrmacher, Thomas K. Johnson, Informationen-Nr_136_download.pdf “Why Evangelicals Need a Code of Ethics for 19 Ibid., 12, 13, 16, 20, 21. Mission”, International Journal of Religious 20 Fr. Indunil J. K. Kodithuwakku. “Christian Fr. Freedom 3 (2010) 1: 23-37; Indunil J. K. Kodithuwakku, “Christian Witness http://www.pcimissionoverseas.org/fs/doc/07V in a Multi-religious World: First Anniversary: ol3Issue1%20%20Schirrmacher_Johnson.pdf Rethinking Back and Looking Ahead,” 11 Letter from Fr. Indunil J. K. Kodithuwakku, Pontificum Consilium pro Dialogo inter PCID, 23 March 2014. Religiones 137 (2011/2012): June-December 12 “Christian Witness in a Multi-Religious 2011, 269-72, and Vidyajoti Journal of World.” World Council of Churches Website. Theological Reflection, 76/10 (October 2012), WCC. 28 June 2011. Web. 17 November 749-759; also in East Asian Pastoral Review 2014; and “Christian Witness in a Multi- 49/4 (2012). Religious World.” World Evangelicals Alliance 21 Fr. Indunil J. K. Kodithuwakku. “Christian Fr. Website. Web. 17 November 2014. Indunil J. K. Kodithuwakku, “Christian Witness 13 List of Pontifical Councils. Vatican Website. in a Multi-religious World: Recommendations Vatican. Web. 17 November 2014. for Conduct.” International Bulletin of 14 “People Involved in the Five-Year Process Missionary Research 37 (2013), 109-113. Leading to the Ecumenical Recommendations 22 Kodithuwakku, Pontificum Consilium pro ‘Christian Witness in a Multi-Religious World.’” Dialogo inter Religiones, 273; Kodithuwakku, Thomas Schirrmacher Website. Thomas International Bulletin of Missionary Research, Schirrmacher. Web. 22 January 2012. 111. www.thomasschirrmacher.net. 23 Ibid. 15 See “An Overview of the 5-Year Process 24 Ibid., 112; Kodithuwakku, Pontificum Leading to Today’s Launch of the Ecumenical Consilium pro Dialogo inter Religiones, op. cit., Recommendations ‘Christian Witness in a 274. Multi-Religious World.’” Thomas Schirrmacher 25 The original programme is spelled out in the Website. Thomas Schirrmacher. Web. 28 opening plenary in Toulouse: Thomas November 2011; Christian Troll and Thomas Schirrmacher, “But with Gentleness and Schirrmacher, “Der innerchristliche Ethikkodex Respect: Why Missions should be Ruled by für Mission.” Materialdienst der EZW 74 (2011) Ethics,” short version, in: Current Dialogue 50 8: 293-299 (Text S. 295-299); English (February 2008), 55-66; and long version at translation under English: Thomas World Evangelical Alliance Website. WEA. 5 Schirrmacher Website. Web. 16 February July 2011. Web.; and German version: „Mit 2012; and in German only: “Zwei Interviews Sanftmut und Ehrerbietung.” Warum die
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Mission von der Ethik bestimmt sein muss, in: Unlikely Alliance for Global Human Rights Klaus W. Müller (ed.), Menschenrechte – (Oxford: Rowman & Littlefield, 2004). Freiheit – Mission, edition afem – missions 37 See Nelu Burcea and Thomas Schirrmacher reports 18 (Nürnberg 2010), 97-119. (eds.) Journalul Libertatii de Constiinta 26 Press Release. Royal Thai Government (Bukarest: Editura Universitara, 2013); Website. Government of Thailand. 25 January Thomas Schirrmacher, „Mission und 2011. Web. 17 November 2014. Religionsfreiheit“. S. 113-133 in: Marianne 27 “Christian Conversion of Jews?” Council of Heimbach-Steins and Heiner Bielefeldt (eds.). Centers on Jewish-Christian Relations Religionen und Religionsfreiheit (Würzburg: Website. CCJR. 28 June 2011. Web. 17 Ergon Verlag, 2010), and the whole book, an November 2014. international symposium by the Commission 28 Theology Library. Spring Hill College ‘Lustitia et Pax’ of the German Conference of Website. SHC. Web. 17 November 2014. Catholic Bishops. 29 A. James Rudin, “Christian Witness in a 38 “Report of the Programme Guidelines Multi-Religious World.” The Huffington Post. Committee for the 10th Assembly of the World Religion Section. 18 August 2011. Web. 17 Council of Churches.” Document No. PGC 01. November 2014. WCC Website. WCC. 8 November 2013. 30 Dana L. Robert, “Forty Years of the Web. 17 November 2014. See para. 2, 11 and American Society of Missiology: Retrospect 30 (pp. 1, 2 and 5). and Prospect,” Missiology: An International 39 Walter Altmann, “Report of the Moderator to Review 42 (2014), 6-25, 19; the 10th Assembly of the WCC, Busan 2013,” http://mis.sagepub.com/content/early/2013/09/ The Ecumenical Review 65 (Geneva: 2013) 4: 03/0091829613507026.full.pdf. 417-428; http://onlinelibrary.wiley.com/ 31 See my German book: Missio Dei: Mission enhanced/doi/10.1111/erev.12062/ aus dem Wesen Gottes (Hamburg: RVB & 40 Olav Fykse Tveit, “Report of the General Nürnberg: VTR, 2011). Secretary to the 10th Assembly of the WCC,” 32 E.g. Steven Bradbury, “Mission, The Ecumenical Review 65 (Geneva: 2013) 4, Missionaries and Development,” in: Matthew 429-452; http://onlinelibrary.wiley.com/ Clarke (ed.) Handbook on Research of enhanced/doi/10.1111/erev.12063/ Development and Research (Cheltenham, 41 WCC, Resource Book for the 10th Assembly England: Edward Elgar, 2013), 413-429. (Geneva: WCC, 2013), 77-82; see 33 The German news http://www. The German https://wcc2013.info/en/resources/documents/ news: Martin Bucer Seminar Website. MBS. 6 ResourceBook_en.pdf. Also available in November 2012. Web. Spanish, French, German and other major 34 All lectures were published in English and languages. Korean in Jong Yun Lee (ed.), A New Horizon 42 See the programme book at: Vatican of World Christianity: International Symposium Website. Vatican. 30 October 2013. Web. 17 (Seoul: Academia Christiana of Korea, 2012). November 2014. An international edition will be published end 43 “Greetings from the World Evangelical of 2014. Thomas Schirrmacher, “A New Alliance.” WCC Website. WCC. 5 November Horizon for World Christianity: The 2013. Web. 17 November 2014. Convergence between the Ecumenical and 44 “Together Towards Life: Mission and Evangelical Understandings of Unity and Evangelism in Changing Landscapes.” WCC Mission?” (English and Korean version). pp. Website. WCC. 5 September 2012. Web. 17 59-103. November 2014. 35 “Official Dialogue between the World 45 World Methodist Council, “Council Member Council of Churches and the World Packet.” http://worldmethodistcouncil.org/wp- Evangelical Alliance in Seoul, South Korea.” content/uploads/2013/08/Council_Member_Pa Martin Bucer Seminar Website. MBS. 20 cket_081913.pdf. November 2012. Web. 17 November 2014. 46 “Christian Witness in a Multi-Religious 36 Matthew K. Richards, Are L. Svendsen and World: Recommendations for Conduct.” Rainer Bless, “Voluntary Codes of Conduct for PCUSA Website. PCUSA. Web. 17 November Religious Persuasion: Effective Tools for 2014. Balancing Human Rights and Resolving 47 “Commentary on the Ethics of Missions by Conflicts?” Religion and Human Rights 6 WRF Member Dr. Thomas Johnson.” WRF (2011) 151–183; also found here: Website. WRF. July 2011. Web. 17 November www.kmclaw.com/media/site_files/100_Richar 2014; see also, “An Open Letter from WRF ds_volunatry%20code_2011.pdf; see also Member Dr. Thomas Schirrmacher to WRF Allen D. Hertzke, Freeing God’s Children: The Member Dr. Paul Gilchrist Regarding ‘The
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Ethics of Missions.’” WRF Website. WRF. Fellowship Malaysia. NECF. July 2011. Web. August 2011. Web. 17 November 2014. 17 November 2014. 48 “An Open Letter from WRF Member 59 “Christian Witness in a Multi-Religious Thomas Johnson to WRF Member Paul World.” Resources. Interfaith. Churches Gilchrist Regarding ‘The Ethics of Missions.’” Together in England Website. CTE. 5 July WRF Website. WRF. September 2011. Web. 2011. Web. 17 November 2014. 17 November 2014. 60 “Christian Witness in a Multi-Religious 49 E.g. the Canadian Conference of Catholic World.” Evangelical Alliance UK Website. Bishops (CCCB) website: EAUK. 21 July 2011. Web. 17 November www.cccb.ca/site/eng/media-room/ 2014. announcements/3216-christian-witness-in-a- 61 “Christian Witness in a Multi-Religious multi-religious-world; or the Federation of World.” Canadian Conference of Catholic Asian Bishops’ Conferences (FABC) at Bishops Website. CCCB. 17 November 2011. http://www.fabc.org/ Web. 17 November 2014. 50 “Asian Movement for Christian Unity.” 62 “Canadian Churches Reflect on Identity in a Christian Conference of Asia Website. CCA. Multi-Religious World.” WCC Website. WCC. December 2013. Web. 17 November 2014. 28 November 2011. Web. 17 November 2014; 51 Kathleen A. Warren, In the Footprints of “Christian Witness in a Multi-Religious World.” Francis and the Sultan: A Model for Canadian Churches’ Forum Website. CCF. 22 Peacemaking (Cincinnati, Ohio: Franciscan November 2011. Web. 17 November 2014. Media, 2013); http://catalog.franciscanmedia. 63 “Reflection Groups, Indaba, and Witness in org/Guide/pdf/D36630ResourceMaterial.pdf, a Multi-Religious World.” Anglican Church of see especially the endorsement for dialogue Canada Website. ACC. 7 November 2012. on p. 13. Web. 17 November 2014. 52 www.fabc.org/offices/oeia/documents/Final 64 “Reflections on the PAOC booklet, ‘His %20Statement%20AMCU%20VI.pdf Witnesses: Christian Witness in a Multi- 53 “Common Statement of the Sixth Meeting of Religious World.” Andrew Gabriel Website. the Asian Movement for Christian Unity Andrew Gabriel. 12 March 2013. Web. 17 (AMCU VI).” Christian Conference of Asia November 2014; and on Everyday Faith Website. CCA. 5 December 2013. Web. 17 Website. November 2014. 65 See “‘Christian Witness in a Multi-Religious 54 See a comment by the Australian World: Recommendations for Conduct’ Event delegation: Paul Swadling, “Christian Witness Highlights.” IMES Website. IMES. 13 February in a Multi-Religious World.” Uniting World 2014. See also “TC Executive Director Visits Website. Uniting Church in Australia. 22 Lebanon to Present Christian Witness January 2014. Web. 17 November 2014. This Document,” Theological News: World article proposes that the document be Evangelical Alliance Theological Commission forwarded to other conferences of member Vol. 43, No. 2 (April 2014), 1. See also the churches and be made available to the series of articles from different churches under grassroots for study, dialogue and the IMES website, beginning 16 January 2014 implementation. with an essay by Rupen Das. 55 “Christian Witness in a Multi-Religious 66 “Event Announcement: Christian Witness in World.” Herald Malaysia Online. Herald. 7 July a Multi-Religious World.” BMS World Mission 2011. Web. 17 November 2014. Website. BMS. 9 January 2014. Web. 17 56 “Christian Witness in a Multi-Religious November 2014. World.” Seremban Witness Blog. July 2011. 67 EKD Website. EKD. http://voonyuenwoh.blogspot.de/2011/06/ http://www.ekd.de/vortraege/2011/20111006_r christian- witness-in-multi-religious.html v_tagung_dt_gesellschaft_missionswissensch 57 “November/December 2011 – World Council aft.html, p. 5-9. of Churches: Christian Witness in a Multi- 68 http://emw-d.de/meldungen/meldung.125/; Religious World.” United Methodist Church of see the report on the first study day 22.2.2012: Malaysia Website. UMC Malaysia. 1 http://emw-d.de/fix/files/Kirchen-sollen- November 2011. Web. 17 November 2014. Diskussionsprozess-beginnen.pdf 58 “Code of Conduct for Missions and Evangelism.” National Evangelical Christian
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Bilateral Dialogue between the World Council of Churches and the Centre for Interreligious Dialogue, Tehran
A bilateral dialogue between the World Following a gap of some years the Council of Churches and the Centre for meetings were restarted in 2012. The Interreligious Dialogue in Iran has been communiqués from the 2012 and the 2014 maintained for almost 20 years. Meetings meetings are given below. have taken place normally every 2-3 years, alternatively in Geneva and Tehran. — Clare Amos, Programme Coordinator, Interreligious Dialogue and Cooperation
Joint Communiqué of the 6th Meeting for Dialogue between the Centre for Interreligious Dialogue (CID) from the Islamic Republic of Iran and the World Council of Churches (WCC) 17-18 September 2012, Geneva
The World Council of Churches and the wider society; the role of key actors from Centre for Interreligious Dialogue of the religious, social and academic circles in Islamic Culture and Relations disseminating interreligious dialogue; the Organization (Tehran, Iran) held their sixth importance of involving women and young meeting for dialogue in the Ecumenical people in promoting the wider acceptance Institute, Bossey, near Geneva, of interreligious dialogue. The papers Switzerland, on 17-18 September 2012 reflected the different geographical and which corresponds to 27-28 Shahrivar social contexts of the participants. 1391. The overall theme for this meeting was “Interreligious Dialogue and Society: Dr Mohammad Reza Dehshiri, Vice- Ways, Means and Goals.” President of the Islamic Culture and Relations Organization, Tehran, also The meeting was the continuation of the shared his vision for dialogue: process of dialogue between the WCC and the CID which began in 1995. • The basic requirement includes Participants from the WCC came from Commitment, Cooperation and Britain, Germany, Iran, Lebanon, Comprehensiveness. Pakistan, Switzerland, and the United States. They met with five Muslim • Its methodology should be Reciprocal, scholars and religious leaders who came Respectful and Representative. from Tehran and Qom. • Its approach required Participation, The General Secretary of the WCC, Rev. Proclamation and Promotion. Dr Olav Fykse Tveit, welcomed the • Muslim and Christian participants and Ways for dialogue included Exchange, spoke about the importance of the Education and Evaluation. meeting at this time of considerable • Dialogue needs to Involve people in tension. During the two days of the mutual understanding, offering an meeting participants listened to stimulating Incentive approach, and be an papers and reflections exploring various authentically Indigenous dialogue from aspects of the overall theme: how to generation to generation. spread the outcomes of interreligious dialogue and evaluate its impact; the opportunities and challenges involved in conveying the outcomes of dialogue to
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The members of the Muslim and Christian counteract the words and actions of delegations emphasized the following those who incite religious hatred or points: seek to deliberately dishonour what is sacred to others. • Dialogue is the best means of overcoming misunderstandings and • We encourage interreligious dialogue fostering mutual appreciation and in all sectors of society with the aim of peaceful coexistence between the involving all in ensuring justice, adherents of different religions in equality, non-violence, welfare, today’s multicultural world. friendship and compassion in society.
• Dialogue at the theological and We commit ourselves to taking steps philosophical level may result in towards the goals and hopes expressed in significant gains in mutual knowledge, this communiqué. When we meet again in understanding and insight about each 2014 in Tehran we will share what has other’s religion; however it is also very been achieved in various contexts. important to seek to spread the fruits of such personal encounters to the Participants members of wider society. Christian • We will make every effort to spread peace, friendship and peaceful Rev. Dr Martin Affolderbach coexistence among the adherents of different religions by encouraging Rev. Dr Jean-Claude Basset various forms of dialogue: conceptual, Dr Elias El-Halabi joint social action and in daily life. Rev. Bonnie Evans-Hills • The need to work strategically with Dr Heidi Hadsell various forms of media, to share the results of interreligious dialogue, was Rt Rev. Leo Paul underscored. H. E. Archbishop Sebouh Sarkissian • The participants emphasized the importance of encouraging young Muslim people to actively take part in interreligious dialogue and of ensuring Mr Rasoul Dadashi Azar that future generations promote the Dr Mohammad Reza Dehshiri value of peaceful coexistence and respect for their fellow human beings, Dr Ali Mohammad Helmi irrespective of their religion. Dr Mohammad Hossein Mokhtari • We encourage the active participation Dr Mohammad Saeedimehr of women in interreligious dialogue at
all levels, recognizing women’s
previous initiatives. WCC Staff:
• We agree that effective dialogue can Mrs Clare Amos constitute a significant means to Ms Marietta Ruhland
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Current Dialogue 56 December 2014
Joint Communiqué of the 7th Meeting for Dialogue between the Centre for Interreligious Dialogue of the Islamic Republic of Iran (CID) and the World Council of Churches (WCC) 15-16 February 2014, Tehran
The Centre for Interreligious Dialogue of ethics and spirituality. Effective the Islamic Culture and Relations dialogue can be an important tool to Organization and the World Council of counteract the words and actions of Churches held their 7th round of dialogue those who incite religious hatred or on “Spirituality and Modernity” in Tehran seek to deliberately dishonour what is on 15-16 February 2014. sacred to others. It is vital that such dialogue can find ways to involve The dialogue, which was held on the women and young people. invitation of the Centre for Interreligious Dialogue in Tehran, is a continuation of • Bearing in mind our responsibility to the dialogue that was launched between attract the international community to Iranian Muslim scholars and Christian take seriously peace, friendship and scholars from the World Council of cooperation, we expressed our Churches in 1995. intention to work together on a common charter for peace and justice. The Muslim and Christian participants in We welcomed the UNGA Resolution this round of talks agreed on the following “A world against violence and violent points: extremism” and emphasized the role of religious scholars in preventing • The importance of emphasizing our violence and extremism. common belief in the one God (Allah) • as a foundational pillar for our There is a growth in the disparity of common spirituality. wealth and power in our world, which can offer particular challenges to the • The need to pay attention to spirituality ethical values and the commitment to as a key solution to the fundamental peace which lie at the heart of both our problems of humanity. In this respect religions. interreligious dialogue not only • prepares the ground for an exchange Islam and Christianity have different of views, but also makes it possible for understandings of spirituality and the followers of our religions to have a modernity. Our dialogue was a time of mutual understanding of each other’s real exchange about these differences, religious teachings and to take a both between and within our common stance regarding the delegations. However, we would all concerns of contemporary human want to acknowledge the role of society. spirituality in helping to develop an interreligious connectedness which • Interreligious dialogue offers a vital engages women and young people. path to enable the establishment of We noted that one effect of modernity peace and security. It strives for a is a focus on subjectivity, which world free from violence and despite fostering human welfare in extremism, underlining the some respects can also be detrimental commitment of both Islam and to human tranquillity. It is important to Christianity to work for peace in our use the tools and insights offered by world. This peace and friendship can our respective religious traditions to be achieved through respecting the establish a spirituality which offers diversity of cultures and religions as humankind both welfare and well as by a shared commitment to tranquillity.
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Bilateral Dialogue between WCC and CID
• Both sides emphasized the importance during our next round of talks. We plan of strategic interaction with public that this next round of talks, which will be media to promote the achievements of hosted by the World Council of Churches, interreligious dialogue in our societies. should take place in 2015 or 2016 in We called on the media to highlight Switzerland. Between now and then we successful examples of solidarity and will actively seek opportunities for contact cooperation across religious divides. and exchange between representatives of our two organizations. • Modern social networks and media play an important role in promotion of Participants the culture of dialogue. The proper utilization of such media can promote Bishop Leo Paul the sharing of our religious and spiritual values among young people. Rev. Dr Martin Puehn Rev. Dr Jean-Claude Basset • Given the approximately 20 years since this dialogue was established, Dr Elias Halabi we feel it is time to undertake a review Archbishop Sebouh Sarkissian of the process, discussions and results of our meetings, and will find ways to Rev Sargez Benjamin ensure this review takes place over Dr Clare Amos the coming year. Ms Marietta Ruhland The World Council of Churches expressed their particular gratitude to the Centre for Interreligious Dialogue for their generous Also invited but unable to attend: hosting of the meeting, and in turn the Centre offered their appreciation for the Dr Heidi Hadsell efforts made by the team from the World Rev Bonnie Evans-Hills Council to come to Iran for this meeting. We jointly call for serious efforts to implement the suggestions made in this communiqué, and will review the results
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News from the WCC Interreligious Dialogue Office and Networks
Newly Published Courses
A major report on Christian identity in the Two interreligious short courses designed context of religious plurality was accepted for young people between 18-35 will take by the Central Committee of the WCC at place in 2015. The Bossey Interreligious its meeting in July 2014. Entitled “Who Do Course, geared towards young Jews, We Say that We Are? Christian Identity in Christians and Muslims, takes place in a Multi-Religious World” the report is the Switzerland 27 July – 14 August 2015. culmination of a process of exploration The focus of the next course will be on that has been going on for more than a wealth and poverty in Christianity, Islam decade. The report will be published in and Judaism. The second YATRA (Youth booklet form, and also as part of a in Asia Training for Religious Amity) forthcoming issue of Ecumenical Review. course will take place in an Asian location, Work is now being undertaken on a study in June 2015. More details and application guide to encourage widespread use of the forms for the courses will be available in report. January 2015. To register your interest in Two recent books with an interreligious either course, please contact slant have recently been published by the [email protected], who will ensure World Council of Churches: you receive application materials once they are available. • Being Open, Being Faithful: The Journey of Interreligious Dialogue, by Two short courses with an interreligious New Zealand scholar Douglas Pratt, slant are being organized by partners and explores how the history of collaborators of the WCC. The Henry interreligious encounter and dialogue Martyn Institute in Hyderabad, India is has challenged and changed the organizing a summer course on interfaith attitudes of world religious traditions. relations 4-15 May 2015. The University of Paying particular attention to WCC Religious and Denominations in Qom, Iran and Roman Catholic engagements is running a course on Shia Studies 7-17 with other faiths, Pratt examines the March 2015. For more details on either, issue of Christian discipleship in the contact the WCC interreligious office. context of interreligious engagement. Upcoming • Peace-ing Together Jerusalem, written by Clare Amos, WCC Programme Over the coming months, the WCC Executive for Interreligious Dialogue interreligious dialogue staff will be working and Cooperation, explores what with member churches and with the staff Jerusalem means for Christians, both of Faith and Order to explore issues theologically and in the practical relating to the relationship between inter- situation of today’s Middle East. See church and interreligious dialogue. note on previous page. Finally, as part of the celebrations to mark th Also to note and just published on a topic the 50 anniversary of Nostra Aetate, the that clearly repays further attention: The WCC is planning to organize a conference Meeting of Opposites? Hindus and on fundamentalism and dialogue in world Christians in the West by Andrew religions. This is likely to take place in Wingate, SPCK, October 2014. November 2015.
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From WCC Publications
Being Open, Being Faithful The Journey of Interreligious Dialogue Douglas Pratt
What does Christian identity mean in the face of religious pluralism? In some ways the frontier of global Christianity lies not in repairing its past divisions so much as bravely facing its future in a world of many other faiths and conflicting convictions. Douglas Pratt’s new work is a brief history, astute analysis, and trustworthy guide for Christian encounter in this pluralistic environment.
Douglas Pratt is Professor of Religion at the University of Waikato, New Zealand. His research centres on Christianity, Islam, and Christian-Muslim relations. Author of many studies in the area, he has also been a visiting professor in Birmingham, Oxford, Heidelberg, Rome, Washington, D.C. (Georgetown), and the International Islamic University, Malaysia.
200 pp.; 5.5 x 8.5”; paper; perfect; 4-colour cover ISBN: 978-2-8254-1575-7 Price: CHF 18.00; £12.00; €12.00; $18.00
Peace-ing Together Jerusalem Visions & Voices series Clare Amos
The symbolic axis of the world, Jerusalem evokes fascination, devotion, and deep pain. Clare Amos’s lifelong engagement with the city, its people, and its history yields this loving yet insightful view of the city’s dynamic identity. Its biblical and historical roots, its complex symbolic and literary meaning for Jews and Christians and Muslims, and its present-day tensions emerge in this literary mosaic.
Clare Amos, Programme Executive for Interreligious Dialogue and Cooperation, World Council of Churches, recently was awarded the Lambeth Doctorate in Divinity for her work in ecumenical and interreligious encounter.
128 pp.; 5 x 7”; paper; perfect; 4-colour cover ISBN: 978-2-8254-1636-5 Price: CHF 7.00; £5.00; €5.00; $7.00
WCC Publications are available in the UK and Europe from albanbooks.com, in North America from isbs.com, from online retailers and at local bookstores and online booksellers.
© World Council of Churches 2014 P.O. Box 2100 150 rte. de Ferney 1211 Geneva 2 Switzerland The views expressed in the articles are those of the authors, and do not necessarily represent the views of the WCC. ISSN 1814-2230
Current Dialogue can be found on: www.oikoumene.org/en/programmes/interreligiousdialogue/current-dialogue/magazine.html