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Suffering in Christian and Islamic Perspective

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Suffering in Christian and Islamic Perspective Suffering in Christian and Islamic Perspective A way to engage in a dialogue? Name student: J.L.M. Swaanen Student number: U1238544 Master: Christianity and Society Date: August 22, 2017 1st supervisor : Prof. dr. M.J.H.M Poorthuis 2nd reader : Prof. dr. R.P.H. Munnik Tilburg University School of Catholic Theology Contents 1. Preamble and motivation 3 2. Dealing with suffering by Jesus in the Bible and Qur’an 5 3. The suffering and death of Jesus in the Bible and Qur’an 12 4. “Why do we have to suffer?” in Christian and Islamic perspectives 18 5. Requirements for an interreligious dialogue 29 6. Bibliography 30 2 1. Preamble and motivation We live in a plural society and precisely in religion this (religious) plurality comes to the fore. There was once a time when nearly everyone in the Netherlands belonged to a Christian church. Only the small Jewish communities represented a different religion. This was the situation some decades ago but since then Christianity has lost its dominant position because other religions have acquired a place in our society.1 Islam stands in de forefront with nearly one million followers. The imagery of “the religious Netherlands” has shifted foremost by secularization. A significant portion of today’s Dutch population has little to no involvement with religion whatsoever. It is a great challenge for Christians to point out the values of their beliefs in this cultural situation. It is no longer obvious to people to orientate themselves with religion or even to commit themselves to a religious tradition. This plural society is the playing field of my profession. As of this school year I teach, besides the subjects of Physics and Chemistry, also Religious Studies. The school where I teach was affiliated with the Roman Catholic religion until recently when school management made the decision to drop this affiliation and to proceed forward without a religious association. The student population is very diverse; there are pupils with an Islamic, Catholic, Protestant or Humanistic background. There are also pupils who are Atheists. All of these students must live, learn and work together. A prerequisite for living and working together is knowledge of each other’s background and religious beliefs. During the lessons of Religious Studies, we pay ample attention to different religions. People with different religions live and work in the same society and hence meet the same challenges. They are all urged to clarify the meaning of their religion and to define their attitude towards society. Christians and other believers need each other in this task. Despite many and sometimes fundamental differences, Christians and other believers stand for an orientation towards higher values than that of pragmatism and utility. When one decides to discuss this with others, the question immediately arises: What should we discuss about? When we confine ourselves to Christianity and Islam, we see that there is one figure who plays a 1 H. Schmeets, “Religieuze betrokkenheid van bevolkingsgroepen 2010-214” , in: Bevolkingstrends, CBS 2015- 11. https://www.cbs.nl/nl-nl/achtergrond/2015/20/religieuze-betrokkenheid-van-bevolkingsgroepen-2010- 2014 (july 27th 2017) 3 major role in both religions, and that is Jesus. It is obvious to start the discussion from this central figure in order to achieve a constructive dialogue. A first orientation on this topic provides both possibilities and problems. The view of Jesus by Muslims is very different than that of Christians. Directly related to the person of Jesus is the concept of suffering. Christians believe that Jesus suffered for mankind and died on the cross, while Muslims believe there was no death on the cross.2 Possibilities for a dialogue With regard to the above, there are a number of aspects which can promote, as well as undermine, a dialogue. In this thesis, I will investigate the following question: * Does “suffering (of Jesus)” offer a way to engage in an interreligious dialogue between Christians and Muslims in order to contribute to a better mutual understanding and acceptance of each other’s religious beliefs? In order to find an answer to this question, I will investigate the following three aspects: * Dealing with suffering by Jesus in the Bible and Qur’an, * Suffering and death of Jesus in the Bible and Qur’an, * “Why do we have to suffer?“ in Christian and Islamic perspectives. Subsequently, I would like to explore which aspects can contribute to an interreligious dialogue. 2 surah 4:157 4 2. Dealing with suffering by Jesus in the Bible and Qur’an The biblical Jesus Suffering plays a prominent role in Christianity with Jesus as the central figure. To understand how Jesus dealt with suffering, one must first acknowledge some important facts about the world in which Jesus lived. This world was quite diverse both geographically and politically. Geographically, the Jews were spread over a large area around the Mediterranean Sea; politically, there was tension between the Roman rulers and the traditional institutions. From a theological perspective, Judaism did not yet exist, but the definition of what it ought to be was actively being sought out. Judaism did not yet exist, but the definition of what it ought to be was actively being determined. The writings that were known (the Torah) provided the Jews guidance in this process and were viewed, above all, as guidance from God. This was not without challenges however, as there was considerable disagreement about the interpretation of the scriptures (in the Torah); disagreements with respect to the meaning for the individual and for society. Disagreement existed, broadly spoken, relating to the meaning of the texts and how these texts should be interpreted. In connection with suffering, this means that Jesus' teachings and actions were related to the different views of that time. It must be taken into account, therefore, the extent to which His teachings and actions were an interpretation of what Judaism ought to be 3. The interpretation of Jesus related to a direct connection with God. In Judaism, this direct relationship with God always existed but Jesus put more emphasis on it. Jesus did this by using the image of the relationship between a father and a child. The image of this relationship was steadily worked out in the circumstances of life as they occurred. An example is “the parable of the lost son”4. The role of the father and the son are metaphorically intended to clarify the relationship between God and man. The life and teachings of Jesus were of Jewish origin, but were also based on Jesus’ personal interpretations. His view of God as His father became an overriding and fundamental fact. The teachings of Jesus were not theoretical. His teachings addressed the concept of suffering in daily life. When Jesus was asked the question of how one should love another and how one can 3 Delbert Burkett, An introduction to the New Testament and Origins of Christianity, Cambridge, 2002. p. 15-32 and p. 60- 72 4 Luke 15: 11-32 5 soften their personal suffering Jesus replied, “Love one another as you love yourself.” Hans Küng calls this "showing solidarity"5. Jesus proclaimed His teachings not just in word but also in deed. In other words, Jesus practiced what He taught and preached. The concrete example that He provided made it clear what He intended with His teachings and ensured that His proclamation could not be misinterpreted. People who physically suffered in the time of Jesus were considered weak or sick and were of little importance to society. Unlike many others, Jesus didn’t leave them to their fate. He treated the sick not as sinners, but instead let them get close to Him and healed them. Jesus loved them as they were, and because of this, He was able to help them6. Suffering is not only physical but also mental. Mental suffering was, in the time of Jesus, a common phenomenon and Jesus surrounded himself with people who were affected by mental suffering. In addition, Jesus focused His attention on the people of society who were weak, sick and neglected. By focusing His attention on this group of people, Jesus effectively gave such individuals the chance to be human again. The following examples will clarify this. Today, people with a mental disorder are cared for by doctors but in the time of Jesus, a psychiatric patient was regarded as someone who was possessed by an evil spirit. Jesus treated these people as human beings and, according to the views of that time, exorcised the evil spirits out of them in order to reintegrate them back into society. Women during the time of Jesus had a subordinate place in society and hardly counted. Yet Jesus surrounded himself with women. He did not look upon them with scorn, nor judge them, but instead had mercy on them. Some of His followers were women that accompanied him from Galilei to Jerusalem. Even at the moment of His suffering and crucifixion, women were present. Another group in society that had no rights during the time of Jesus were children. Yet Jesus showed favoritism to them, He blessed them and used them as an example for adults7. Jesus also involved himself with another well-known group of excluded people: tax collectors. In biblical terms, tax collectors were considered the biggest sinners and viewed as people with no morality whatsoever. They were despised by everyone 5 Hans Küng, Jezus, Translated by Karl van Klaveren. Utrecht, 2014. p. 159 6 Hans Küng, Jezus, Translated by Karl van Klaveren. Utrecht, 2014. p. 113-114 7 Luke 18:17 “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” (NIV) 6 as their actions often put people into difficult situations.
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