54 CURRENT DIALOGUE
July 2013
Editorial Clare Amos 2 Tributes to Pope Shenouda III and Patriarch Ignatius IV Hazim 3 Dialogue Is a Means of “God-Given Discovery” Rowan D. Williams 5 Anglicans Appreciated: Reflections of Anglican Interfaith Engagement in a Catholic Journal Michael L. Fitzgerald 9 Cooperation, Conversion and Christian Witness: The Continuing Conversation Clare Amos 19 Conversion and Religious Belonging: The Story of a Resource Book Christine Lienemann-Perrin 20 Report of the Consultation on Christian Self-Understanding in the Context of Hindu Religion Gana Nath Dash 27 Report/Communiqué on Christian Self-Understanding in the Context of Indigenous Religions 41 Minjung Theology and Minjung Buddhism in the Context of Korea Eunkyu Micah Kim 44 The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans 54 A Quest for Just Peace in a Multi-Religious Context: Nigeria in Focus Lesmore Gibson Ezekiel 73 The Lasting Legacy of John Harwood Hick Perry Schmidt-Leukel 78 Kenneth Cragg: An Appreciation 83 Book Reviews 91
ISSN 1814-2230 Current Dialogue can be found on: www.oikoumene.org/en/programmes/interreligiousdialogue/current- dialogue/magazine.html
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Current Dialogue 54 July 2013
Editorial In the last issue of Current Dialogue, I mentioned the then forthcoming arrival of our new colleague Rev. Dr Peniel Jesudason Rufus Rajkumar with responsibility for interreligious relations especially with Hinduism and Buddhism. It has been a joy to work with and alongside Peniel in the six months since he began work here at the World Council of Churches – both of us of course getting very busy with preparations for the forthcoming WCC Assembly taking place in Busan, South Korea from 30 October – 8 November 2013. Interreligious concerns will have a significant and visible presence at the Assembly, including a dedicated physical space for interreligious welcome and encounter called Inn-Spire.
It has been agreed between Peniel and myself that we will share the editorship of Current Dialogue with each of us taking responsibility for one issue of the journal each year. You won’t have to wait very long for Peniel’s first issue, because we have decided to bring forward its publication date from December 2013, to coincide with the opening of the Assembly. There will be an appropriate focus on East Asia and East Asian religions in that issue of the journal.
The present issue of Current Dialogue is a bit of a mixed bag – though I hope an interesting one. Because of the four-year gap in publication of the journal (from February 2008 until December 2011), the first three issues for which I was responsible had to play “catch up”, publishing reports of conferences held in the years between 2008 and my own arrival at the World Council of Churches. Finally, with this issue, much of the content relates more directly to activities that have taken place since my arrival at the WCC. This includes a consultation on Christian self-understanding in the context of Hinduism, and another, smaller one, which explored the topic in relation to indigenous religions. The Christian self-understanding process is drawing to a conclusion and there will be an overall document published in time for the Assembly. We also include this time two papers which (partly for reasons of length) had to be held over from the issues that looked at Christian self-understanding in the context of Buddhism and Islam respectively.
This issue opens with a brief reflection given by Dr Rowan Williams, when Archbishop of Canterbury, to the Christian-Muslim Forum of Britain. Typically it marries profundity and simplicity and offers a refreshing insight into what dialogue can and should mean – a willingness to continue the conversation. I am also very grateful to Archbishop Michael Fitzgerald, formerly President of the Pontifical Council for Interreligious Dialogue and then Papal Nuncio in Egypt, for his article which explores some aspects of Roman Catholic and Anglican interaction and mutual influence in the field of interreligious dialogue. It was initially given as a paper at a conference held in December 2011 at Lambeth Palace to mark 100 years of Anglican interreligious engagement, coinciding with the lifespan of Kenneth Cragg.
Over the last year a number of key Christian figures who were influential in terms of interreligious dialogue sadly died. These included John Hick and Kenneth Cragg himself. We pay tribute to both these great men through articles in this issue. However, there were also two major figures from the Christian Orthodox world whose role as Christian leaders in the Middle East led them also to play a significant part in Christian-Muslim relations over past decades. These were Pope Shenouda III of Alexandria (died 17 March 2012) and Patriarch Ignatius Hazim of the Eastern Orthodox Patriarchate of Antioch (5 December 2012). We have not been able to offer full-scale reflections on these two leading churchmen. However, brief notes of appreciation for these two figures follow directly on from this editorial.
I want to offer thanks to various colleagues, whose support of the work of interreligious dialogue in the World Council of Churches is invaluable. In particular, I want to thank Carrie Diaz-Littauer for her work in typesetting and copyediting this issue of Current Dialogue.
Clare Amos, Programme Coordinator, Interreligious Dialogue and Cooperation
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Tributes
His Holiness Pope Shenouda III
As well as his extensive efforts in ecumenism, His Holiness was well respected for his interreligious work. Pope Shenouda often met with the Grand Imam of Al-Azhar, the Grand Mufti of Egypt and other Muslim clerics and leaders from Egypt, and the wider Middle East. He also advocated on behalf of Arab causes in international fora, and took steps towards encouraging tolerance and mutual respect. For over 20 years, he invited prominent Muslim members of the political and wider Egyptian community to an annual Iftar banquet during the month of Ramadan, with the aim of presenting Christian hospitality and fostering greater relations between Muslims and Christians in Egypt. In 2000, he was awarded UNESCO’s Madanjeet Singh prize for tolerance and nonviolence. The award was for “promoting exchange and understanding between Christianity and Islam in today’s Middle East and his [Pope Shenouda’s] deep concern to pursue dialogue with all the great religious faiths and his major role in forging ecumenical links with all other members of the Christian family throughout the planet.”1 (Bishop Angaelos, the Coptic bishop of the United Kingdom)
His Beatitude Patriarch Ignatius IV Hazim
Patriarch Ignatius IV Hazim believed that the chief concern of Arab Christians lies in translating Christianity to the Arab world, a Christianity that speaks to the Arab mind and Arab culture, that strives to convey its dogmas in a clear Arabic language that reaches the Arab mind and heart. By this, he did not mean the translation of texts into Arabic. Rather, he meant, “that we arrive at there being a Christianity whose addressee is the Arab person.”Starting out from his view of the concern that Arab Christians have toward the Muslims of their countries, Patriarch Hazim did not neglect the negative side of the history of Muslim-Christian relations. He believed that the most important controversial issue between Muslims and Christians is “Ahl al-Dhimma” – it ensures protection, but is also marginalizing. However, in his view, this issue and many others “Should not prevent Muslims and Christians from cooperating on a grass root level because they consciously realise that they are one before God, that they have the same trust in God's care – humility and submission are the same before God.”
Thus, the patriarch believed that Muslims and Christians worship one God and that what gathers them together is this one, unique God who has revealed God’s self in history in Christianity and Islam. In his address to Muslim leaders in Taef, Saudi Arabia, during the Islamic Summit in 1981, he emphasized the faith of Christians and Muslims in the one God. He opened his address by saying, “Like you, Middle Eastern Christians aim for the face of God ... Like you, we long for the Creator of heaven and earth and seek to please God at all times.”
He did not hesitate when he mentioned Lebanon and Jerusalem – “where all the servants of God raise up worship to the one, unique, God” – to remind his listeners that mutual respect between Muslims and Christians is based on diversity: “The religions are called in principle to gather human forces to aim at sanctification and purification by divine grace. In Jerusalem, there is an important core for diverse worship and diverse presence, while in Lebanon, there is a deeply-rooted, wide, and profound space for practicing this diversity. In Jerusalem, we seek the face of God, and in Lebanon we seek Him also.”
In reality, Patriarch Hazim called for revealing the presence of Christ and the activity of the Holy Spirit, “where it appears to be absent or even rejected.” With his affirmation of the
1 UNESCO Madanjeet Singh Prize, 2009. See unesdoc.unesco.org/images/0018/001858/185859e.pdf 3
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presence of Christ in non-Christian religions, the patriarch emphasized the agreement between Christians and Muslims about God's transcendence. This “divine transcendence” may be the most exemplary point of contact between believers of the two religions, since God remains a mystery that cannot be delved or comprehended and drawing near to Him is not realized except through acts of worship and humility.
In this context, Patriarch Hazim warned against falling into various types of “relativism and dissimulation”, into which some theologians who deny the distinctions that belong to each of the world’s religions, can slip. They judge the externals of things without going into their meanings and purposes. If some religious practices intersect or overlap here and there, one cannot negate the differences between religions – both those that may be accidental and those that are essential.
What may best express the thinking of Patriarch Ignatius IV Hazim is this declaration:
“We call for diversity and openness and this is from the heart of our dogma.” Here the patriarch combined two things that outwardly appear to be contradictory – dogma and openness – in order to make them complete each other without conflict. Thus, his intellectual slogan, and also the slogan of the Arab Orthodox Church, was: openness without compromising the faith (Georges Massouh, adapted from the original Arabic).
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Dialogue Is a Means of “God-Given Discovery”
Rt Rev. Dr Rowan D. Williams
The Christian Muslim Forum of England sometimes have, even in a rather was inaugurated by Dr Rowan Williams, in confrontational approach to dialogue, of January 2006, during his tenure as questions being asked that we wouldn’t Archbishop of Canterbury. It brings have thought of for ourselves. And in the together Christian and Muslim religious process of trying to tackle these leaders and specialists in the United unexpected questions we discover Kingdom to discuss and work on matters ourselves in a fresh way. What I of mutual concern. The establishment of experienced in the taxi wasn’t exactly the Forum came about as the result of a dialogue and I’m afraid that probably all considerable process of consultation too many of us have had experiences of between Muslims and Christians initiated encounters which have not quite been both by Dr Williams, and his predecessor dialogue, when somebody has been so as archbishop, Dr George Carey. In 1997 very persuaded of where they have Dr Carey commented: “For the sake of the started that they simply can’t see why health of this country, we need to find anyone should ever start anywhere else. ways in which members of our two But what’s distinctive about dialogue I’d communities can meet regularly together say, is the notion it embodies of a in a more structured way than has been conversation that continues. possible up to now.”1 A lot of the engagement between On 22 March 2010, Dr Williams, as Christians and Muslims across the founding patron, gave the following centuries has certainly been engagement address to the Forum, exploring whether – sometimes conciliatory, sometimes dialogue can deal with religious confrontational – but it’s not all that often differences without avoidance or moved towards dialogue. Sometimes it’s compromise. It is reprinted with been polemic: that is, a dialogue which is permission. set up in order to show you that someone else is wrong. In our traditions, there are pieces of “dialogue” between a Christian Rather more than 10 years ago I found and a Muslim which are in fact set up to myself in a taxi in Oxford, driven by a move towards a particular conclusion. Muslim taxi-driver. He noticed how I was Dialogue isn’t even a matter of simple dressed, assumed quite rightly that I was debate: that is, propositions advanced, a Christian priest, and set about contested, argued for and against. It’s in converting me. It was an experience of awareness of this that I use the term dialogue at grass-roots level. He was very dialogue in connection with the notion of clear indeed about the arguments he had discovery. to advance and he wanted to have some simple answers. He wanted to know for Let me speak as a Christian for a moment. example, why, since Jesus had lived (There will be echoes, I know, in Muslim before Muhammad, I should regard Jesus lives but I’ll begin from where I stand.) A as the seal of prophecy rather than very significant part of the Christian Muhammad. And so forth. We had a very tradition, especially the Christian mystical lively taxi journey, but I have to tell you tradition, is the conviction that you will that at the end of it neither of us had never have said enough about God. If God moved very far from when we had started. is infinite then you will never run out of things to say. And you’ll never come to a But what I wanted to pick up from that place where you can say, “all that has to experience was the sense that we can be said about God has now been said.”
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Our speech about God brings us And that perhaps is a crucial distinction. I constantly to the edge of a mystery which suspect that in my conversation with the is at one and the same time dark and even taxi-driver both of us would simply have alarming, because it throws out all our liked the other one to change or at least preconceptions, and yet is also inviting, shut up! There might have been a longer because we know it is a mystery of conversation had we had a longer journey, endless love and invitation and welcome. in which we both accepted that we had So the process of talking about faith, for some growing to do. Christians who’ve inherited that particular strand of Christian reflection, is always a Now I grow as I attend to and absorb what process of coming to the point where you somebody else sees and hears as they look into a mystery. Your words, you turn towards God; above all in a person of believe, are true, and yet they are not a conscious faith. But I grow also as I learn truth that allows you to say there’s no more about myself and my own more to discover. So the Christian is convictions; and that I suppose is one of engaged constantly in moving into the the areas where dialogue becomes endless mystery, moving out from a difficult and challenging. A great deal of complacent and self-defensive security in supposed inter-faith dialogue – not to faith, in trust that the mystery that lies mention a great deal of what once used to ahead is the mystery of welcome and love. be called “comparative religion” as a In that pilgrimage, every single human life subject of study – in fact misses its target has something to contribute to our completely because it doesn’t begin by awareness because in every single human seeing that people are asking different life we see something of how the infinity of questions. When I see some of the great God’s mystery winds itself into the mystery classics of comparative religion of a of a human life and personality. Every certain kind, whether it’s the work of human face made in the image of God – Professor John Hick, or Father Hans so we believe as Christians – reflects Küng, my worry is that these are people something of that mystery. Every human who are eager to persuade everybody that face is worth attending to. Every human their differences don’t really matter in the voice is worth hearing. How much more so way they thought they did, that everyone when you see another human face and is really asking the same questions, and hear another human voice directed that it ought to be possible to find the towards God. The language that the other same answers. person uses about God may not be the language you use; you may disagree and But of course they’re not asking the same find areas of enormous strangeness questions, and one of the most revealing between you. And yet you will still want to moments in the dialogues I have been say, “In that attention to the other, I will involved in over the last few years, was discover something of God.” The image sitting across a table from Mona Siddiqui I’ve repeatedly used in speaking about at a Building Bridges seminar. She fixed dialogue at its best is that it is a process me with her gaze and asked “So what do where I try and “look at another person’s you mean by salvation?” It’s a moment face turned towards God”: not a face when you realize that the categories that turned towards me in a rapid, perhaps slip off the tongue for a Christian are not adversarial, relationship, but to look at the questions a partner in dialogue may be their face as they pray and absorb the asking. “What must I do to be saved?” reality of God, and then to speak and may be a Christian question, but I doubt listen with them. very much whether it’s a natural Muslim question or even a Hindu question – or a That’s the first and, I believe, the most Buddhist question where the question fundamental aspect of dialogue for me as might be “What could I do to be released?” a Christian. I don’t enter into dialogue with (which is a slightly different category). My any primary intention of persuading or point is that in dialogue I start questioning changing, but with the hope of growing. my own questions. I look at myself and
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Dialogue Is a Means of “God-Given Discovery” Rowan Williams say “Is that the obvious or only way of recognize in one another the same asking the question?” “How do I listen to impulse, and the same seriousness. That someone else’s questions and see how too is part of what grounds and makes mine relate to them?” In other words, in sense of the dialogue we want to pursue. dialogue I discover the things that are not Each of us, in proportion to how serious necessarily at the forefront of my mind. I we are about our faith, longs for others to discover something beyond what suits my share it. But the point about the dialogue “comfort zone”. I may discover resources is that we are (so to speak) bracketing for within my own language that I didn’t a moment the desire that someone else suspect and I may discover tensions in my should share and fully identify with us, and own language that I didn’t suspect, as I taking the time necessary to explore and listen and absorb from another. So the discover one another in the hope that worthwhile-ness of dialogue is for me not something of God and our selves is only a matter of learning more about God, discovered in that moment. but learning more about what I understand of God and where I stand in relation to So, dialogue is a very specialized kind of God. I discover something of God: I talk: a conversation without too many discover something of myself. I discover ‘tight’ definitions of what a good outcome that I have not yet mastered all that could would be. And that’s not easy to defend be said about God and never shall. I sometimes in our world. You’ve probably discover that the ways in which I have noticed this. People ask, what is the point been talking about God need more of dialogue if it isn’t to convert your probing, more querying and more dialogue partner? why are you wasting deepening. your time? And because we live in a culture which is impatient, short-term-ist I suspect that at the very simplest level for and very much focused on measureable most Christians who first encounter a real outcomes, you will always find people who discussion with Muslims, the sort of will say to you, in respect of Muslim– question that the taxi-driver put to me Christian dialogue, “How do you measure about chronology is not something that its success?” And if you say that you’re would have occurred to me. For a Muslim not going to measure its success by how it is very clear that the fact of the many people change from one side to the succession of prophets settles the matter. other, some people may want to say it’s Here is the end of the story; here is the not worthwhile. I believe that those of us climax not in Jesus, but in Muhammad. who are engaging in dialogue need to say That’s not how the Christian sees it. So very clearly that the worthwhile-ness of it the Christian is forced to say, “How do the is in that deepening of discovery that resources in what I say begin to address occurs within it. It’s one of the many that question as a real question?” I may means that God gives us to sink more find things in my own tradition which may deeply into the infinity of God’s work, help me with that. The ongoing presence and purpose. It needs no conversation may bring more to light: justification other than that. If it becomes listen, react, explore, discover. primarily an argument somebody has to win, or primarily a negotiation about Both our faiths of course are missionary something on which we all agree; then it’s faiths. We believe that the truth we have much less than it can be. been given by God is a truth that can transform any and every human life in any I want to suggest that, understood as a and every human situation. Precisely means of God-given discovery, dialogue because we have that in common, it’s not actually brings us up against a greater and always easy to find a space that we can fuller awareness of the sheer mystery of inhabit together. And yet it’s just that the God with whom we all have to do. It passion for a universal truth, and for the instills in us a deeper gratitude that the human equality and inter-connectedness mysterious, infinite God who surrounds that goes with it, which makes us and pervades everything that is has
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nonetheless spoken a word to us which that surely is a very significant aspect of changes us. Now, the change that was dialogue: the discovery that we don’t know wrought in us by the gift and revelation of even what we don’t know. And we must, in the infinite God is what we begin from in attention and listening find that out if God gratitude and acknowledgement. And in is to do what God wants with us. recognizing that gift, that mystery, we find our appetite kindled, our taste for truth 1 awakened; and so we turn to one another, For more information about the Christian- looking, listening and confidently praying Muslim Forum visit the website at that in that encounter we grow. www.christianmuslimforum.org.
I don’t know whether I shall ever again meet my Oxford taxi-driver, but I pray that however much that conversation felt like an exchange of misunderstandings, we Rt Rev. Dr Rowan Williams, Lord may both have grown just a tiny bit during Williams of Oystermouth, served as that encounter. And the very fact that I am Archbishop of Canterbury from December telling you the story of that encounter now, 2002 to December 2012. He is now is partly to illustrate my own experience of Master of Magdalene College, Cambridge, being brought up against what I didn’t and President of Christian Aid. know I didn’t know, in a conversation. And
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Anglicans Appreciated: Reflections of Anglican Interfaith Engagement in a Catholic Journal
Rt Rev. Dr Michael L. Fitzgerald
Introduction The group chaired by Bishop Brown, in which I found myself, was asked to outline 1 The aim of this paper is quite limited. It the theological underpinning for relations examines a Catholic journal on Christian- with Muslims. As it turned out, no Muslim relations to see how far Anglican agreement could be reached, since some interfaith endeavours, at least with respect members of the group insisted that the to Islam and Muslims, have been noticed only way to approach Muslims was to and appreciated. The journal in question is invite them to accept Jesus as Lord and Islamochristiana (hereafter abbreviated as Saviour. Bishop Brown pleaded for a ISCH), founded in 1975 and published by broader view. He said that Jesus is not the Pontifical Institute of Arabic and necessarily the only topic of conversation. Islamic Studies in Rome, and appearing One can go into the garden with a Muslim as an annual volume. friend and admire the flowers, and give praise to God together for such beauty. Some Prominent Personalities Finding that there was not even the willingness to agree to disagree, the There are some Anglicans who have chairman had the courage to present as a clearly caught the attention of ISCH. I report from the group a blank sheet of would like to mention just three. The first is paper. Bishop David Brown (d.1982) whose obituary was published in ISCH 8 (1982) David Brown also had a gift for explaining p. 248, probably because he was well- Christianity in a manner comprehensible known in Britain, and indeed in Europe, for to Muslims. This led him to produce a his open attitude towards Islam. His series of booklets, Christianity and Islam, approach was shaped both by studies and which were analyzed and acclaimed in a experience. He held degrees in theology double issue of Encounter: Documents for and Arabic, and he served for a time in Muslim-Christian Understanding (28/29 Sudan, and also more briefly in Jordan, (1976)), another publication of the Lebanon and Syria. In 1973, on his return Pontifical Institute of Arabic and Islamic to England after a few years of parish Studies (PISAI). work, he was appointed Bishop of Guildford. Bishop Brown thus typifies, to my mind, the best of Anglican partners in dialogue. Bishop Brown became the chairperson of His own spiritual outlook was perhaps the Advisory Group on the Presence of typically inclusive, for he combined a Islam in Britain, for the British Council of welcoming openness of spirit and an Churches and the Conference of appreciation of differences with a solid Missionary Societies of Britain and Ireland. commitment to Jesus Christ. The following This group, under his direction, produced passage from his own writings is quoted in valuable guidelines for Christian-Muslim the obituary notice in ISCH: relations, published as a booklet entitled: A New Threshold. He excelled as a Jesus is the strong but gentle leader chairperson. I had personal experience of whom I desire to follow. He is for me the this at a consultation on relations with one person in the whole life of the world Muslims held in Salzburg in the mid- whose friendship I most covet, and the seventies. The assembly was divided into person in whom I see most clearly the working groups, each with a specific task. marks of God’s presence. I hear in his
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words and see in the stories which are told The Call to Retrieval: Kenneth Cragg’s about him the truth by which I need to live. Christian Vocation to Islam (reviewed in And I discover as I try to live by it, that it ISCH 26 (2000) p. 281). The biographical corresponds to the pattern of things as details given in this study are not they exist in the universe … There are … irrelevant: Anglican clergyman, qualified in particular aspects of the Christian faith theology, brought by circumstances to the which are for me cogent reasons why I study of Arabic and Islam, lecturer at believe the Good News of Christ provides Hartford Seminary and editor of The the means by which the diverse religions Muslim World, but returning to the Middle of mankind may be reconciled with one East and becoming Assistant Bishop of another.2 Jerusalem with residence in Cairo, yet resigning quickly to give way to an Arab Perhaps the Anglican figure that has most Christian and returning to lecturing and caught the attention of ISCH is Bishop writing in the UK. Cragg therefore writes Kenneth Cragg. He contributed an article not as a detached academic, but as a to one of the first issues of the journal, passionately committed person. His “Legacies and Hopes in Muslim/Christian underlying concern is the Christian Theology”, the text of a lecture he gave at mission to Islam. This induces him to the Pontifical Institute of Arabic and propose specifically Christian Islamic Studies in December 1976.3 A interpretations for quranic texts; not by sermon, delivered in the University Church forcing these texts, but by suggesting their of Cambridge in February 1982, on the hidden implications. This method has not perhaps unusual topic of Iran and always been appreciated by Muslims. Yet Revolutionary Islam, is also reproduced in if Cragg challenges Muslims, he also full.4 A good number of Kenneth Cragg’s challenges Christians, inviting them to books have been reviewed, from a re- retrieve Islamic values for Christianity. He edition of his first book, The Call of the could be taken as an example of an Minaret, to The Iron in the Soul: Joseph Anglican reverse missionary. and the Undoing of Violence, published in 2009. It is worth quoting the views of the The final person to be mentioned is a non- reviewer of Jesus and the Muslim: An British Episcopalian, the Canadian Stuart Exploration, published in 1985. The Brown, who for some years held reviewer states that Cragg, “has done for responsibility for relations with Muslims Protestants what Louis Massignon within the World Council of Churches’ (d.1962) did for countless Roman Office for Dialogue with Living Faiths and Catholics, involved with Muslims, that is, Ideologies. Though the Catholic Church is he makes them aware of the relevance of not a member of the WCC, it maintains a Islam for Christian theology (not only close relationship with this body. Relations missiology).” The reviewer adds: between the Pontifical Council for Interreligious Dialogue and the Office for Cragg also published in Roman-Catholic Dialogue with Living Faiths and Ideologies periodicals and was often invited to have been particularly close and fruitful.6 address Roman Catholic audiences. I Various initiatives have been reported in notice that his works are read by Muslim ISCH. Brown’s edited volume Meeting in scholars … The book about Jesus is both Faith: Twenty Years of Christian Muslim a work of creative literature and a Conversations Sponsored by the World composition of deep theology (p.245). This Council of Churches (WCC, Geneva, is how Cragg characterises the work of 1989) is reviewed in ISCH 15 ((1989) pp. John the evangelist (chapter 9). It might 296-297). aptly be applied to this magnum opus as well.5 When finally leaving his position at the WCC, Brown also left a legacy in the form It may be better, however, to approach of a short book entitled, The Nearest in Cragg not directly but through the review Affection: Towards a Christian of a study about him: Christopher Lamb’s Understanding of Islam (reviewed in ISCH
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Anglicans Appreciated Michael L. Fitzgerald
21 (1995) pp. 232-233). The book was question: How is a conviction of the published appropriately in the series of uniqueness of Christian revelation to be Risk Books, for there is always a risk in reconciled with openness to the works of writing about a religion which is not one’s the Spirit in other faiths? He said that own. Stuart Brown, however, was well there was no easy answer, but he shared prepared for this task, on account not only his own experience of the impact of a of his qualifications in Islamic studies, but recent visit to India. He concluded, “a rich also of his experience in Tunisia and diversity of religious experiences and Senegal prior to his work at the WCC. The forms is one of God’s greatest gifts to his information imparted on Islam in his book world.”7 is standard: the basic beliefs, the pillars of Islam, the different schools of law, and the Dr Runcie’s successor, Archbishop variety of non-Sunni groups. A cautionary George Carey, is given more attention. remark from the author is, however, worth ISCH 25 ((1999), p. 223) reproduces a noting: report on the Archbishop’s visit to Syria in January 1999. He met with President Systematic classifications tend to Assad and also with other dignitaries. The represent theoretical models … (yet) Holy City of Jerusalem and its future authentic dialogue must stem from the status was a recurrent topic in his living faith of the participants, which will exchanges with both Muslim and Christian sometimes diverge from the strict religious leaders. The report quotes the orthodoxy of the texts. words of the Anglican Bishop in Jerusalem, Dr Riah Abu Al-Assal, who The book aims at stimulating dialogue, affirmed: and its final chapter considers different modes of relationship: confrontation and “Dr Carey was the first to speak up for the conflict (conquests, Crusades, colonialism rights of the Palestinian people at the and more recent violent extremism); Lambeth Conference,” inclusive of agreement and alliance (political “Palestinian statehood with Jerusalem as compromises); protection and propriety its capital rendering it, thus, a real key to (the situation of Christian minorities); peace in the region.” respect and partnership (inter-communal cooperation), syncretism and Archbishop Carey was invited to speak at supersession (the attempts of some to the Abu al-Nur mosque in Damascus by overcome differences by ignoring or the Grand Mufti, Sheikh Kaftaro, and he suppressing them by force or persuasion); used the occasion to encourage dialogue and pluralism and peace (a plea for an between Christians and Muslims, an openness to different systems existing endeavour to which he gave his side by side). Most Catholics engaged in unqualified support. The full text of his Christian-Muslim relations would probably address is given in this issue of ISCH. find themselves on the same wavelength as Stuart Brown. ISCH 26, in its section Notes and Documents ((2000) p. 177), gives extracts Archbishops of Canterbury from a speech delivered by Archbishop Carey at the University of al-Azhar on 24 ISCH pays attention to the activities of the November 1999. At the beginning there is archbishops of Canterbury in the interfaith a reference to a previous talk, delivered field, and in particular where relations with four years before, which was apparently Muslims are concerned. Accordingly, the not brought to the notice of the compiler of journal takes note of the Sir Francis Notes and Documents. In that speech, the Younghusband Memorial Lecture, which Archbishop had spoken about the need to Archbishop Robert Runcie delivered in the transcend bitterness, to promote great hall of the library of Lambeth Palace understanding and friendship, and to on 28 May 1986. Speaking on “Christianity encourage reciprocity and cooperation. and World Religions”, he addressed the The topic he chose to address in 1999, on
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the eve of the new millennium, was the appear to be only two contributions. The world as we would wish to bequeath it to first, by Dr David Thomas of Birmingham our children. Archbishop Carey was University, is a study of a medieval text, careful to point to common values: the Abu Mansur al-Maturidi’s discussion on dignity of marriage and the role of the the divinity of Christ (23 (1997) pp. 43-64). family, “the importance of community and This article has no particular Anglican charity as the heart of neighbourliness.” bent, but rather illustrates that the interest He emphasized the centrality of faith, for in medieval polemics between Christians Christians and Muslims “cannot conceive and Muslims is not confined to Catholics. of a world that is perceived as God- In fact Selly Oak, where Dr Thomas is forsaken … cannot conceive of a world based, has the important Mingana without faith.” Yet, he adds, “faith cannot collection of manuscripts relevant to this be imposed. It has to be lived and taught field. The second article, by Dr Douglas in believing, caring relationships.” Pratt, of the University of Waikato, New Zealand (26 (2000) pp. 79-93), is more The Archbishop went on to speak of reflective and concerned with differences which are to be respected. He contemporary dialogue. It examines the called for greater courage on the part of concepts of identity and ideology, and both Christian and Muslim thinkers in presents some considerations for expressing their faith. He confessed that Christian-Muslim dialogue from an the “particularity” of Christianity is “Jesus Australasian perspective. Here again, Christ whom we worship and to whom we since the question of identity is studied bear witness.” He stated that he was only as regards Muslims, there is nothing aware of the difficulty this poses for which would mark this article as Muslims, but insisted that “the journey we specifically Anglican. must make together is to go more deeply into one another’s faith: to study the other With regard to books by Anglicans, about faith, to see its strengths and weaknesses, twenty-five have been reviewed in ISCH. to understand what it means to believers This is not a very high number, since at and why they give their all to it.” least that number of books is reviewed in each issue of the journal which has now George Carey finally proposed an Agenda reached volume 36. One possible reason for Action: a moral agenda in conjunction for the low incidence of Anglican literature with all people of good will; a peace- on themes pertaining to Christian-Muslim making agenda, where religions have a dialogue is the greater attention paid by role in bringing about reconciliation; an the journal to publications in French. economic agenda, cooperating to alleviate poverty in the world; and finally a The authors who receive the most community agenda, where local attention are Kenneth Cragg and Michael communities strive to deal with differences Ipgrave. Bishop Cragg has already been in a positive way. mentioned and I shall soon turn to Michael Ipgrave’s editing of the results of a formal The contribution of the following dialogue series. I should like here to evoke Archbishop of Canterbury, Dr Rowan two other authors. Williams, will be referred to later when speaking of ongoing dialogues between Andrew Wingate, an Anglican priest who Christians and Muslims. was at the time working in Birmingham, describes his experience in Encounter in Articles and Books Reviewed the Spirit. Muslim-Christian Meetings in Birmingham (reviewed in ISCH 15 (1989) Though ISCH is open to receiving articles pp. 294-295). One of the features of this from any provenance, there would seem in short book is its insistence on the fact to have been very few by Anglican importance of prayer – personal prayer – authors. Apart from the article by Kenneth but also shared prayer for different needs, Cragg already mentioned, there would for loved ones, for healing and for peace.
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A key moment in the development of a Ahl Albait real friendship between Wingate and a local imam was when the latter asked if he After Prince Hassan bin Talal of Jordan could pray for Wingate’s sick father. The had set up the Ahl Albait Institute, he Christian had to ask himself whether he wished to facilitate dialogue with believed in the value of the Muslim’s Christians. As a prince, he perhaps prayer. Wingate concludes, “praying naturally turned to another royal together has been central to the household, and the first consultation took friendship.” I wonder whether Anglicans place at Windsor Castle in November (and I think here of the encouragement 1984. Later, the Ahl Albait Foundation given by Kenneth Cragg in his Alive to would engage in dialogue with Orthodox God) have not often shown more courage Christians through the Orthodox Centre in than Catholics in engaging in prayer with Chambésy, Geneva, and subsequently people of other religions. with Catholics, having the Secretariat for Non Christians (SNC) (later Pontifical The other author I wish to refer to is Hugh Council for Interreligious Dialogue (PCID)) Goddard. The two books of his, which are as partner. reviewed in ISCH, could be taken as an appeal for greater rigour in intellectual ISCH, in its Notes and Documents section, dialogue. In Christians and Muslims: From took notice of the Windsor consultations in Double Standards to Mutual which the Christian participants were Understanding (reviewed in ISCH 22 mainly Anglicans but not exclusively so. In (1996) pp. 285-286), Goddard, fact, Archbishop Francis Arinze, the newly recognizing that judgements of the other appointed head of the SNC, was invited to religion are often based on abysmal take part in the first meeting, and it is his ignorance, attempts to overcome contribution that is reproduced in ISCH 11 prejudices by submitting the two religions ((1985) pp. 211-212). A second meeting, and their traditions to the same criteria. held in Amman the following year, was His second work, Muslim Perceptions of concerned with contemporary issues of Christianity (cf. ISCH 25 (1999) pp. 268- the family and youth. ISCH 12 ((1986) pp. 269), will help Christians to become aware 212-213) gives the full final statement. The of how Christianity has been understood, third dialogue took place in May 1987 at or misunderstood, by Muslims down the Windsor Castle. The theme addressed this ages, from the quranic origins to the time was business ethics. This meeting contemporary scene. Here it would seem was distinctive in that it included three to me that the Anglican author is at one Jewish participants, along with thirteen with his Catholic colleagues in decrying a Muslims from six different countries, and naïve approach to dialogue in which thirteen Christians of whom only seven everything is seen to be beautiful. were Anglicans, one Orthodox, and five 8 Catholics. The number of Catholic Formal Dialogue participants is significant, indicating a spirit of openness on the part of Anglicans. In Much dialogue – or perhaps it would be the parallel meetings organized by better to say encounter – is carried out at Catholics and the Ahl Albait Foundation, the local level and is very often of an there would seem to have been only one informal kind. In pluralistic societies this occasion when an Anglican was invited to dialogue is most frequently of a take part: Canon Howard Root, who was multilateral nature, bringing together at that time the Director of the Anglican representatives of all different religions Centre in Rome. To be complete, I will present in a given area. Yet the Anglican mention the recording of a further meeting Communion, as the Roman Catholic at St George’s House, Windsor Castle, in Church, has also been engaged in various December 1989, again on business ethics, formal dialogues. and again with Jewish participation.9
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Building Bridges opportunity to hear the Qur’an expounded by a Muslim or the Bible presented by a Building Bridges, an Anglican initiative Christian. The introduction of this form of taken by Archbishop (Lord) Carey, and sharing may have been due to the continued under Archbishop Rowan influence of one of the Anglican Williams, can be considered a response to participants, Professor David Ford of the events of 11 September 2001. It arose Cambridge University, who has been out of the concerns of both the Prime promoting “Scriptural Reasoning”, a Minister of the UK and of Lord Carey who method of approaching the Scriptures had visited a number of predominantly among Jews, Christians and Muslims. Muslim countries, showing his respect for Islam, while at the same time standing up The Building Bridges programme aims to for the rights of Christians. The first bring about change for the better in the meeting was held at Lambeth Palace, relations between Christians and Muslims. where the opening session included Difficult issues are not avoided, even addresses by Prime Minister Tony Blair, when there is no apparent hope of Archbishop Carey and Prince Hassan of reaching an agreement. At the Sarajevo Jordan. The participants were invited to a meeting, Dr Mustafa Ceric, the Grand reception at 10 Downing Street which was Mufti of Bosnia, declared that the meeting also attended by representatives of the “has raised all the right questions about 10 different faith communities in the UK. Muslim-Christian relations, and offered some useful and provocative answers.”11 Government influence, which perhaps determined the choice of the established Archbishop Williams, taking over from church as the main organizer of the first Lord Carey, has not been content to stand programme, did not appear to play any on the touchline. He has always played an part in subsequent meetings. These have active role in the meetings. In Doha, each been held in different parts of the world: in evening he shared his own personal Doha, in Sarajevo and at Georgetown reactions to what he had heard during the University, Washington DC (twice). The day. In Sarajevo, he presented a paper on developing Building Bridges programme Christianity, Islam and the Challenge of has been fortunate in having a very able Poverty. In the more recent Georgetown chronicler in the person of then Canon, meeting, where it was decided to add to now Bishop, Michael Ipgrave. ISCH has the scriptural material texts from Christian taken due note of his edited proceedings and Islamic tradition, the Archbishop of each meeting: The Road Ahead: A presented a letter of St Augustine. I am Christian-Muslim Dialogue (2002), sure that his active participation has been Scriptures in Dialogue: Christians and an encouragement to all. Muslims Studying the Qur’an Together (2004), Bearing the Word: Prophecy in Dialogue with al-Azhar Biblical and Quranic Perspective (2005), Building a Better Bridge: Muslims, Reference has already been made to the Christians and the Common Good (2008) lecture that Archbishop George Carey and Justice and Rights: Christian and gave at al-Azhar in November 1999. He Muslim Perspectives (2009). had previously visited Cairo, in 1995, to visit the Grand Imam, Dr Mohamed Sayed From the second meeting in Doha and Tantawi, who paid a return visit to onwards, these meetings have included a Lambeth Palace the following year. These particular feature; namely, small groups preliminary contacts paved the way for a reading the Scriptures together. Having more stable relationship between al-Azhar had the privilege to attend the Doha and the Anglican Communion, through an meeting, I found this exercise very Agreement that was signed by the powerful. Almost all of the participants Archbishop and the Grand Imam at were frequent partners in dialogue, but Lambeth Palace in January, 2002. perhaps they had not often had the
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Already by September of the same year, take part in the dialogue meetings. The the Agreement was put into practice Holy See’s delegations are also composed through a meeting of the joint Commission of people of different nationalities, but for in Cairo. It is interesting to note that the the most part they are persons working meeting was not confined to reading and within the Roman Curia. There is also a discussing prepared papers, but included greater local commitment on the part of exchanges on crisis situations in various the Anglicans. The Holy See does always parts of the world: Iraq, Sudan, Nigeria, include one or two people from Egypt in its Pakistan, Kashmir, Indonesia, Chechnya delegation, just as Dr Mouneer Anis, the and the Philippines. The situation in the Bishop of the Episcopal Anglican Church Holy Land was also discussed.12 in Egypt, together with other people of his diocese, take part in the Anglican – al- Following this meeting, further Anglican – Azhar meetings. Yet, in addition to this, al-Azhar encounters seemed to have the Anglican – al-Azhar agreement slipped under the ISCH radar. It is includes joint action at the local level, such appropriate, however, to refer to the as the opening of a health centre in Sadat meeting that took place in Cairo in City. A further feature is a willingness to September 2004, in which Archbishop tackle difficult questions. Here, for Rowan Williams took part. The Archbishop example, are the topics touched on in the was asked to deliver an address at al- 2004 meeting: Jihad in Islam; Christianity Azhar, and he did so, choosing for his and the Crusades; the position of women topic the concept of God – which of course in Islam; human rights in Islam; is the for Christians means the Trinity. He West Christian? and Christianity as a stated: religion of weakness. Such matters can only be discussed where there is a climate I am here as a Christian, to speak to you of openness and mutual confidence. A of some of those matters which both unite final point of difference would be the active and divide us … In these few remarks, I role of the Archbishop of Canterbury. In want to meditate a little on the greatest the Catholic dialogue, the Pope tends to theme of both Muslim and Christian faith, remain above the debate, leaving the the doctrine of God; and I want to suggest leading role to the Cardinal President of how, despite some of our differences, we the PCID. Though a Pope has been can, in the light of our belief about received at al-Azhar, it has so far proved Almighty God, together make certain more problematical for Sheikh al-Azhar to affirmations to the world about the way to be received by the Pope in the Vatican. 13 peace and justice for human beings. Common Word The Holy See, through its Pontifical Council for Interreligious Dialogue, had In October 2007, a group of Muslim established in 1998 a Joint Committee scholars belonging to different schools of with the Permanent Committee of al-Azhar thought addressed an invitation to al-Sharif for Dialogue with Monotheistic dialogue to Christian leaders of all Religions. Annual meetings have been denominations: A Common Word between held, alternatively in Cairo and in Rome, Us and You. It is no secret that and since the year 2000 they have always Archbishop Williams would have wished been held around the date of 24 February, for an ecumenical response to this the anniversary of Pope John Paul II’s visit invitation. Catholic authorities did not go to al-Azhar. Can one point to any along with this, and so a specific Catholic- differences in the way of proceeding? Muslim forum was held in Rome in November 2008.14 In June of that same It is noticeable in the first place that the year, Archbishop Williams convened an dialogue is with the Anglican Communion ecumenical consultation to discuss ways and not simply with Lambeth Palace or the in which Christian-Muslim engagement Church of England. Anglicans from might be strengthened and deepened. The different countries have been invited to majority of the Christian leaders who had
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received the call to a Common Word sent of them, mostly belonging to religious representatives and a number of scholars congregations, decided to gather together were at hand to assist them in their to reflect on their experiences. A first deliberations.15 meeting was held in Rome in 1956. This meeting having been judged most useful, Later in the year, on 15 October 2008, a the decision was taken to gather every two Common Word Conference was held years under the anodyne title of Journées partly at Lambeth Palace, and partly in Romaines (JR), thus prudently avoiding Cambridge, UK, under the joint leadership any reference to Islam. of Archbishop Williams and Dr Ali Gomaa, the Chief Mufti of Egypt. The final In the beginning, participation (by communiqué notes that the meeting invitation only, with no publicity) was “represented the most significant restricted to male religious and priests. gathering of international Muslim leaders After 1965 women religious were also ever to take place in the United Kingdom, invited, and from 1967 onwards invitations matched by a similarly wide diversity of were extended to some lay people and traditions and geographical backgrounds also to representatives of other Churches. amongst the Christian participants.” Of the Naturally, Anglicans were included, even if 19 Christian participants, four were their numbers remained small. Catholics, including His Beatitude Gregorios III Laham, the Melkite Greek To provide the right atmosphere for the Catholic Patriarch of Antioch. This exchanges, the programme included inclusion of Catholics is much appreciated. prayer: lauds, vespers and the Eucharist. The communiqué shows that the In some sessions meditations were conference had borrowed something from introduced. So, in 1979, at the beginning the Building Bridges programme. It states: of each day’s work, Bishop Kenneth Cragg gave a spiritual reflection which was highly One of the most moving elements of our appreciated (though perhaps giving some encounter has been the opportunity to headaches to the interpreters). Papers study together passages from our were read on the topic chosen for the scriptures. We have felt ourselves to have respective sessions, workshops were held been together before God and this has and information sessions (carrefours given us each a greater appreciation for libres) were offered in the evenings where the richness of the other’s heritage as well people could talk about particular as an awareness of the potential value in situations. To guarantee freedom of being joined by Jewish believers in a expression, tradition held that nothing that journey of mutual discovery and was said would be made public. Perhaps attentiveness to the texts we hold sacred. this prudence reflects a particularly We wish to repeat the experience of a Catholic attitude. shared study of scriptural texts as one of the ways in which we can come, Over the years, the participants started concretely, to develop our understanding advocating the presence of a Muslim of how the other understands and lives speaker, and this was applied in the later their own faith. We recommend this sessions. Yet the scope of the meetings 16 experience to others. remained a Christian reflection on dialogue with Muslims, rather than an Christian Reflections on Dialogue: exercise in dialogue in which nearly all the “Les Journées Romaines” participants were involved in their own areas. Before the Second Vatican Council had given official approval to interreligious Since 1999, the JR have not been held, dialogue, Catholics who were engaged in partly for practical reasons (notably relations with Muslims, particularly in financial), but perhaps also because other North Africa and in the Middle East, often structures for dialogue and reflection have felt somewhat isolated. Accordingly, some sprung up in the meantime. Yet
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Anglicans Appreciated Michael L. Fitzgerald periodically there is talk of reviving the remaining in the organizing committee, meetings.17 which shows that he was already involved, thus marking the Journées d’Arras as a Les “Journées d’Arras” truly ecumenical initiative. In point of fact, Dr Thomas must have been the chief As the numbers of participants in the JR organizer of the meeting that took place in increased, reaching the hundred mark and Selly Oak in June 1998, though coming from all parts of the world, the unfortunately it went unreported in ISCH.19 need was felt for some regional gatherings of a similar kind. So were born the Conclusion Journées d’Arras for Christians in Europe engaged in relations with Muslims. The The results of opinion polls can often be first meeting took place in May 1980, in called into question since the base of the Arras, precisely, since the bishop of that enquiry is judged to be too narrow. town was responsible for Christian-Muslim Similarly, any conclusions that can be relations for the French hierarchy. Right drawn from the present study, which from the outset, participation was open to concentrates on one single journal, will people of different Christian communities, necessarily be very tentative. Moreover, nearly always including Anglicans. as has been observed, a number of Anglican initiatives have escaped the For the first six years the meetings were notice of Islamochristiana, and even when held in Arras, but then they started moving cooperating with Catholics the contribution from city to city and country to country, of Anglicans is not always given the though always keeping the original name. attention it would deserve. Nevertheless, The gatherings are smaller than the JR, some general remarks can be made. varying from 15 participants coming from 6 countries, to 38 participants from 17 It would appear that Anglicans and countries at the 2010 meeting in Madrid. Catholics who promote and encourage The pattern followed is similar to the JR: a dialogue with Muslims share a similar main topic is chosen, often prepared by an theological outlook. According to the oft- enquiry at national level, for which expert used, though not entirely satisfactory, speakers are invited, but at the same time categorization much attention is given to reports on the “exclusivist/inclusivist/pluralist”, they would dialogue situation in each country. The be generally considered inclusivists. They programme of the Journées d’Arras also exhibit a strong faith in Jesus Christ as includes reaching out to the Muslim Lord and Saviour, while at the same time community of the venue through a visit to they are open to the values to which a mosque or an Islamic centre. Muslims give witness.
ISCH has been generally faithful in Anglicans are more inclusivist in another reporting on these meetings in the Notes sense. In formal dialogues with Muslims and Documents section, though not all they show a greater readiness to call on details are recorded and the complete the expertise of Christians belonging to picture of Anglican involvement is not other denominations, including Catholics. given. At the 13th meeting, held in Rixensart, near Brussels, in May 1992, As with Catholics, so also in the case of where the topic was “Consequences of Anglicans, formal dialogues with Muslims Marriages between Christians and have generally not been theological in Muslims”, it is mentioned that “the first content. More frequently, the topics speaker was Rev. Andrew Wingate, head chosen for discussion have touched on of the College of the Ascension, Selly religion and society, the importance of the Oak, an Anglican priest formerly working family and the common good – though, as in Madurai, India.”18 In a later report it is has been noted, Anglicans have not been noted that Dr David Thomas (from Selly afraid to tackle thorny issues such as jihad Oak and Birmingham University) was and the Crusades. Anglicans, through
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recourse to scriptural reasoning, have succeeded in bringing a more spiritual 10 cf. ISCH 28 (2002), p.237. note to formal dialogues. This is surely an 11 ISCH 35 (2009), p. 357. 12 cf. ISCH 29 (2003), p. 213. example to be followed. 13 Raja Benny Zabaneh, Adel Farag (eds.) Finally, both Anglicans and Catholics are Restoring Distorted Images: Papers of well aware that certain members of their Dialogue between al-Azhar al-Sharif and the Anglican Episcopal Communion, 2006, respective communities are not at all Episcopal Publishing House, Cairo, p. 15. favourable to dialogue, especially with 14 cf. ISCH 34 (2008), p. 261. Muslims. They know that they need to 15 cf. ISCH 34 (2008), p. 202-203. cooperate in resisting adverse pressures, 16 ISCH 34 (2008), p. 203-206. and to back one another up in maintaining 17 cf. Maurice Borrmans, Les “Journées an attitude of openness, based on the dual Romaines” et le dialogue islamo-chrétien. commandment, which is in fact one: love ISCH 30 (2004), pp. 111-122. 18 ISCH 18 (1992), p. 246. of God and love of neighbour. 19 However, cf. Penelope Johnstone. (2004) The “Journées d’Arras” and Christian-Muslim 1 Relations. ISCH 30, p. 123-129, especially p. This paper was originally given at “The 125. Presence of Faith” Conference held at Lambeth Palace in December 2011, by kind permission of Dr Rowan Williams, then Archbishop of Canterbury. The conference was held to mark 100 years of Anglican interfaith engagement and to honour the life Archbishop Michael L. Fitzgerald is a and work of Bishop Kenneth Cragg. member of the Society of Missionaries of 2 David Brown. (1982) All Their Splendour: Africa (White Fathers). He studied in World Faiths, the Way to Community. Collins Rome and London and taught in Uganda Fount, London, p. 213-214. 3 and at the Pontifical Institute of Arabic and cf. ISCH 3 (1977), p. 1-10. Islamic Studies, Rome. After a period on 4 cf. ISCH 8 (1982), p. 244-248. 5 the General Council of the Missionaries of cf. ISCH 12 (1986), p. 239. 6 The WCC’s Office for Dialogue with Living Africa, he was appointed as secretary to Faiths and Ideologies has more recently the Pontifical Council for Interreligious become known as the office for Interreligious Dialogue, and in 2002 became its Dialogue and Cooperation. It continues to president and an archbishop. From 2006 maintain good relations with the Pontifical to 2012 he was the Apostolic Nuncio in Council for Interreligious Dialogue. Egypt and delegate to the League of Arab 7 cf. ISCH 12 (1986), p.203. States. He is now living in Jerusalem. 8 cf. ISCH 13 (1987), p. 196-197. 9 cf. ISCH 16 (1990), p. 280-281.
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Cooperation, Conversion and Christian Witness: The Continuing Conversation
Dr Clare Amos
Readers of Current Dialogue 50, World Evangelical Alliance (WEA), as well published in February 2008, may as the World Council of Churches, it was a remember that the issue included papers landmark document, not simply for what it linked to two consultations which had said about the nature of Christian witness, been held shortly before that date and but because these three bodies, which were linked to work to develop an representing between them a very wide ethical code of conduct for religious spectrum of the Christian world, were conversion. The first consultation took willing to act jointly in the publication of the place at Lariano, Italy, 12-16 May 2006, document. and the second meeting was at Toulouse in France, held 8-12 August 2007. Current The popularity of the document is made Dialogue included a full report and linked clear not least by the number of documents from Lariano, as well as the languages into which it has been papers presented at the meeting in translated by one or other of the partners. Toulouse. It can be read online at www.oikoumene.org/en/resources/docum But where did the story and the work on ents/wcc-programmes/interreligious- this “code” go after that? What was not dialogue-and-cooperation/christian- foreseen when Current Dialogue 50 was identity-in-pluralistic-societies/christian- published was that there would be an witness-in-a-multi-religious-world. unintended almost four-year hiatus before the next issue of Current Dialogue could At the initiative and invitation of the WCC be published, in December 2011. Interreligious Dialogue and Cooperation programme staff, a small gathering was Of course, many readers will be aware held which included representatives of the that the work did in fact reach a successful PCID and WEA in December 2012, to conclusion. What was done at Lariano, discuss “Quo vadimus” – “Where should and Toulouse, and a later meeting held in we go from here?” Several suggestions Bangkok in January 2011, paved the way were made which will be explored over the for the publication on 28 June 2011 of the coming year. It was also as a result of the document “Christian Witness in a Multi- discussions at that meeting last December Religious World: Recommendations for that the suggestion arose of publishing, in Conduct”, which harvested and presented English, what is essentially a précis of an the fruits of the discussions in a very important book addressing the topic of accessible format. Signed and authorized conversion published originally in German as it was by the Pontifical Council for and edited by Christine Lienemann, which Interreligious Dialogue (PCID) and the follows on the next page.
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Conversion and Religious Belonging: The Story of a Resource Book
Dr Christine Lienemann-Perrin
Never in the history of Christianity have schreitungen. Studien zu Bekehrung, there been – in terms of absolute numbers Konfessions- und Religionswechsel – – so many religious conversions as there Crossing Religious Borders. Studies in are today. At no other time have first- Conversion and Religious Belonging. generation Christians been as numerous Edited by Christine Lienemann-Perrin and as at the present day. No other age has Wolfgang Lienemann, the work appeared seen so many Christian missionaries as as the 20th volume in the series “Studies our own. That comes as a surprise if you in the History of non-European Christianity are looking exclusively at the countries of (Asia, Africa, Latin America)” published by the Western world in which lack of Harrassowitz in Wiesbaden, Germany religious belief, secularization and (EUR 98). criticism of missionary activity are widespread. But it is a very different The research project was sponsored by picture in many parts of Africa, Latin the Swiss National Science Foundation. America, Asia and Oceania, which have Between 2009 and 2011, three for several decades now become the focal conferences were held in Basel, at which point for Christianity in numerical terms. At the 36 authors discussed their various the same time, it is noticeable how in contributions with one another. The end every continent the long-established result of this led to numerous suggestions examples of religious reorientation are and cross-connections between the being reproduced in different ways, individual contributions. The authors, who becoming fluid and complex. On the other come from Europe, Asia, Africa and hand, conflicts of all kinds linger on: those America, discuss the problem of between converts and their families; conversion from the perceptions of various between churches who are losing disciplines, among them the studies of members and those who are gaining new mission, religion, bible, history and law, ones; and between religious communities, systematic theology, practical theology, society and the state. But above all, in the psychology of religion, canon law and course of the globalization of religious ethnology. The focus is primarily on the strategies for expansion, the context- multi-faceted variants of world Christianity. related distinctions of religious But reference is also made to dealing with reorientation and the reactions to this conversions in predominantly Muslim have become bewilderingly numerous. societies and states, in the Hinduism of This situation is sufficient reason in itself South-East Asia and in the religious for undertaking a project over the period of traditions of China. several years that has dealt with three aspects of religious conversion: The 43 contributions to the volume are conversion in the sense of an inner divided into six sections. The volume starts by dealing with the smallest unit, the reorientation (vertical conversion), a change of confessional allegiance within converting individual, followed by the the Christian tradition, and a change significance of the issue of conversion for between different religious communities churches and other religious communities. (horizontal conversion). Finally, the topic is discussed at the broader societal level (the state, the legal At the end of 2012, the results of the system, and the international community). research project were published in a 956- Each section closes with a comparison page book bearing the joint German and and conclusion, followed by a summary in English title: Religiöse Grenzüber- 20
Conversion and Religious Belonging Christine Lienemann-Perrin
English. The last section includes various characterise the individual’s search for evaluations and suggests options for identity in religiously and culturally plural action. societies. The conclusion of Section I affirms that research into conversion At the invitation of the editor of Current needs to follow interdisciplinary paths in Dialogue, who felt it helpful that this major order to do justice to the multifaceted book, published primarily in German, motives and forms of expression of should also be known about and used by conversion in today’s society. English-speaking audiences, I offer below a précis of the contents of each section of Section II (Historical Premises of the book. Conversion and Change of Religious Adherence in Christianity) forms the transition from individual conversion to the significance of conversion for the faith The Introduction presents the leading communities from which people take their presuppositions and questions of the leave in order to join a new community – book, explains the terminology and whilst still an ongoing process. The various concepts of conversion and contributions are all arranged historically proposes a theory of the “religious field of and the common factor is that they deal conversion” (Wolfgang Lienemann). with the question of conversion in three Section I (Identity and Conversion in a key periods of importance for world Biographical Context) Christianity: i.e., the first two centuries of Christian history, the Reformation era in th th At the beginning and end of Section I, the the 16 and 17 century and the period of main focus is on aspects of the colonial missionary activity at the end of th psychology of religion in relation to the 19 century. In ancient Christianity (or: conversion (Christoph Morgenthaler). church), an individual’s change of faith community was a novelty in the history of In between there are six contributions religion. So long as the early Christian analyzing very different case studies of groups had their existence within the conversion. With one exception, which Jewish religious community, it was not a concerns conversion biographies in the case of a change of religion as such. It mission history of Asia (Christine took well into the 4th century before the Lienemann-Perrin), they deal with churches developed their own distinctive conversion in the lives of people in Central pattern as a religious community in the Europe, whether it be that – without legal sense (Ulrich Luz, Moisés changing their confessional allegiance – Majordomo). they have experienced a deepening of their faith (David Plüss), or whether it be At the time of the division of the church th that they have made an actual change in into different denominations in the 16 their church membership or their religion – century, conversion in the sense of a e.g., from Hinduism to Christianity (Sabine change between the Catholic Church and Jaggi). The case study on a conversion the churches of the Reformation reached from Christianity to Islam in Switzerland a new level of intensity. In many cases, analyzes the unspectacular religious the boundaries and crossovers between reorientation of a young woman. This puts those holding to the old faith and the into perspective the widespread image of followers of the Reformation remained Swiss converts turning into Muslim fluid. As a result, changes of denomination fundamentalists (Susanne Leuenberger). were also fluid (Kim Siebenhüner; Barbara th A new phenomenon in Western societies Mahlmann-Bauer). The 19 century, as a is people with multiple religious identities key period for colonial mission, brought (e.g., Christian-Buddhist; Christian-Hindu), about new perceptions of religious without a change of religion having reorientation: instead of just advocating actually taken place in the formal sense. the radical renunciation of local religions in (Anand Nayak; Reinhold Bernhardt). They Asia, Africa and the New World, the idea
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also developed of the gradual adaptation social affiliation and legal membership. over time of Christianity into non-Western Leaving the church or moving to a cultures: fusions or hybridization between different one is recognized in terms of local religions and Christianity were tried religious law, without calling into question out by indigenous converts and, along the character indelebilis bestowed by with the European missionaries, reflected baptism (Wolfgang Lienemann). In the in theory (Guy Thomas). USA, religious “switching” is widespread; a simple transferring from one From the very start, the increasingly denomination to another and then on to pluralized confessional development of another (Darrell Guder). At the other end world Christianity in such times of of the spectrum, some transfers between transformation can already be recognized. different churches are totally fluid: in From these contributions it follows that: Ghana (Cephas Omenyo) they are just as much the order of the day as in Brazil There is no evidence for a trans-historic, (Rudolf von Sinner), where religious trans-contextual, and transdenominational mobility has frequently caused the understanding of the term “conversion” … churches themselves to change Nonetheless, as a generic term, considerably, when in sponge-like fashion “conversion” remains a useful instrument, they soak up elements from totally in order to distinguish different types of different religious communities. changing religious orientation and adherence (Wolfgang Lienemann, 369). A further difference in internal Christian dealings with the issue of conversion is In Section III (How Churches Deal with expressed in the following seven Changes of Adherence – Societal and contributions in Section IV (The Problem , Ecumenical Contexts and Challenges) of Conversion between Christian the eight contributions delve deeper into Minorities and other Religions aspects of the potential for conflict that the Representing a Dominant Majority). topic involves within world Christianity. This is where other religious communities Faith communities are very directly come predominantly into play, above all affected by conversions, either by losing Islam, Hinduism and various indigenous their own members to other communities, religions in China. Apart from a few or by gaining adherents from other exceptions, Christianity exists as a communities. The spectrum of positions minority religion among majority religions could hardly be more diverse. On the one in the whole Asiatic region and has to end, the Vatican proclaims right up to the make appropriate arrangements to come present day that the means of eternal to terms with their respective demands for salvation is to be found solely through the dealing with mission and conversion. In Roman Catholic Church. Thus the official the “House of Islam”, Orthodox teaching of the Church only recognizes Christianity has for centuries adjusted to religious reorientation in one direction: the idea of not engaging in missionary turning towards the Roman Catholic work within Muslim society (see the Church. Whoever, on the contrary, turns conclusion of Christine Lienemann- away from the Church will incur Perrin). In Palestine, the volatile political ecclesiastical punishment such as ex- situation sets different parameters for communication (René Löffler). The religious changes communicated in public, Russian Orthodox Church prohibits the “so that the spiritual dimension of any missionary activities of other churches as possible conversion is undermined and proselytizing and as encroachment upon the act of conversion itself gets politicised its own canonical territory (Erich Bryner). and the converts ostracised” (Mitri Raheb, For understanding and dealing with 558). In Turkey, secularization has led changes of church, denominational or neither to religious freedom for minorities religious allegiance in one part of the nor to state neutrality in religious affairs Protestant churches, it is important to (Hüseyin Aguiçenoglu). In India, religious distinguish between spiritual membership, conversions to Christianity trigger ever
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Conversion and Religious Belonging Christine Lienemann-Perrin
more heated controversy. Mission and which enforced consideration of basic conversion are perceived in society at human rights following the Second World large as an attack on Hinduism and on War, and the legal realities in other Indian culture, which has to do not least countries where religious freedom is only with the encounter between mission- partially protected. oriented religions (Christianity, Islam) and religions that renounce the recruitment of In Islamic countries, political elites members from outside (Hinduism, frequently tend to exploit religion for the Parseeism) (Anantanand Rambachan). purposes of holding on to power. Not least Non-caste Hindus who become Christians in Islam and Hinduism it is the case that find themselves accused of having the understanding of human nature affects converted purely on material grounds, the way they deal with change of religion. which does not do justice to their complex Correspondingly, the rights of individual and varied motivations – such as human persons are significantly restricted, rights, liberation, equality and spiritual because they are not perceived as an reorientation (Sathianathan Clarke). In autonomous individual but first and China, change of religion has for centuries foremost as a member of their family and only been known within most limited of their religious community. The legal boundaries (Stephan Peter Bumbacher). differences between men and women in In the context of being a sign of Christian questions of religion also result in unequal self-awareness it is still today regarded as treatment in relation to changing one’s the intrusion of a foreign body religion. (heterotopia) (Roman Malek). Christianity certainly offers great attractiveness in Section VI (Evaluation and Future compares, analyzes and China today, giving birth to quite new Prospects) variants of Christianity, such as the pools together all the contributions cultural Christians who deliberately contained in the book, once again noting distance themselves from the institutional the different perspectives and variety of churches and, even further away, the disciplines. In a discussion of the “Boss Christians” striving for economic contributions on conversion in the Indian success, and the innumerable house- context, Origen V. Jathanna emphasizes churches, especially in rural areas. the connection between the deepening of faith and a change of religion. In a Last and not least, a crucial factor in conversation with R. Bernhardt he reaching an understanding of and dealing considers “multiple religious borrowing” to with the topic of conversion is state be a more appropriate description of religious legislation. This is the subject of multiple religious identity than talking of Section V (Change of Religious “multiple religious belonging”. With regard Adherence, Proselytism, and Religious to possible options for action in the Freedom in State Constitutions, formation of laws relating to religion, a Political and Societal Reality). A series distinction is made according to the of case studies and an evaluation chapter specific contexts between five different give an analysis of state religious groups of states (Wolfgang Lienemann; legislation in India, Pakistan, Malaysia, Rifa’at Lenzin). Indonesia, Algeria, Uganda, Nigeria and Switzerland (Sebastian C.H. Kim; Wilson Thus, different recommendations are S. Rehmat Suter und Kathrin Suter- formulated with regard to authoritarian Rehmat; Matti Justus Schindehütte; Roger non-religious states compared to those for Juillerat; Rosalind I.J. Hackett; Christoph authoritarian states with limited religious freedoms under state control; for states Winzeler; Fazit: René Pahud de Mortanges). The legal positions in these with a religiously-based constitution or a countries have highly differing effects on privileged religion; for states with a the way they deal with change of religion. traditionally dominant religious community; Particularly striking is the lack of or for states with a separation between state and religious communities. Likewise, synchronized action between countries
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different recommendations are directed at respect them and to explore opportunities missionary communities compared with and boundaries of a peaceful conviviality those for state government bodies. At the […]. same time, the considerable variations in understanding of what is meant by Furthermore, the following recommend- conversion illustrate how multi-layered ations are based on a concept of “mission” world Christianity has become, and this is not bound and limited to one single and specifically discussed in its own right specific religious tradition: (M.Thomas Thangaraj). Proceeding from this, and in the light of biblical testimonies, ‘Mission’ is the self-reflection, re- consequences are drawn in relation to formulation and expression of a religious missionary activity (Christine Lienemann- faith and its perspectives on the world and human beings as well as the inviting Perrin). In the last contribution, the editors place a normative question at the centre: communication of such faith by its “What can and should a way of dealing adherents to others (strangers and non- with converts and conversion in today’s adherents). global society look like, which is at the 1. Every religious community claiming for same time responsible, personally itself – and making use of – religious reflective and regulated in law?” (924). freedom (including the right to convert) Following a typological distinction between should be ready to insist that the same conversions, three challenges are forms of religious freedom are illustrated by examples of conversions and provided, within the bounds of rule of converts (conversion as a “happening”, as law, to all other religious communities a threat and as liberation). The editors’ as well. In analogy to what Immanuel recommendations are derived from the Kant has formulated, the categorical insights of this volume as a whole. imperative of religious freedom reads: However, they do not necessarily and in In all aspects concerning the religion every aspect reflect the opinions of all the act only according to the maxim by authors of this volume. These which you can at the same time want recommendations are based on three that it should become a general law. premises (943-946): I quote extracts from This implies, vice versa, to abstain from these premises here: missionary activities towards ‘non- missionary religious communities’ if (1) Empirical premise: It is a fact that there exist both large and small religious they express that they do not want to communities whose adherents are be addressed in a missionary way. publically advocating for their convictions, 2. If freedom of religion implies basically creeds, dogmas, rites, and ethos. Such and without limitation the right to free forms of activities are an expression of religious commitment and self-binding, human communication that could not be then it is also self-evident that every totally suppressed in any time period. forced adherence to a religious community is, without exception, (2) Legal normative premise: In terms of religion in our present pluralistic society, it incompatible with religious freedom is no longer acceptable if a legally […]. constituted society privileges unilaterally 3. Religious freedom includes the right to one single religious community. communicate with others not belonging to one’s own community and to invite (3) Religious normative premise: Under the same conditions every religious them to share their convictions and community unavoidably has to perceive conduct of life. Therefore, it is neither and to recognise the existence and wise nor a convincing strategy and not even feasible if in interreligious activities of other religious communities, to dialogues the mutual witnessing of faith is treated as a taboo out of fear that the partners in dialogue may perceive faith
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Conversion and Religious Belonging Christine Lienemann-Perrin
witness as an offence, or – even worse b. Recommendations in regard to – that it could stimulate conversions. It missionary communities is more realistic to take the risk of anger as well as of conversions and be • If religious communication trans- ready to cope with such situations if gressing territorial or ethnic they occur in a discursive way boundaries is planned, the independently of the direction in which protagonists should make efforts to conversions may take place. gain an excellent knowledge of the local languages, customs and rules. 4. As far as religious conversions in • Despite the difficulties of distinguishing relation to mission and interreligious between legitimate missionary dialogues are concerned, we activities and unacceptable recommend the following rules: proselytism, the following criteria should be observed: a. General rules - Religious invitation and advertising must be clearly non-violent at all • The right of a person to practise his or times. her own faith and to adhere to the - The transparency and the inviting religious community of his or her character of missionary activities choice is to be respected without may not be linked with material restraint. gratifications (rewards, promises, • Discrimination based on a specific remuneration). religious adherence is to be ostracised - A religious community accepting and forbidden. […] and receiving converts should be • Missionary activities of a religious concerned that the converts don’t community may not deprecate, abuse denigrate the religion from which or distort the truths, convictions, they opted out; rather it should try creeds, dogmas, practices and to communicate in an open and fair customs of other religious way with the former community of communities. the convert. • The freedom of expression and public - Educational facilities (kinder- critique may not be suppressed. gartens, schools, universities etc.) Interreligious critique may be based on founded and run by missionary an adequate and sufficient knowledge religious communities should make of what is criticised and has to be transparent their aims at all times. argued with good reasons carefully. Students should be accepted and Such criticism should go along with a get fees independent of their faith strong capability to listen to others and and religious background, and they in a spirit of empathy. should be able to practise their • It is unavoidable that religious faith without discrimination. The communities will make strong claims teachings in religion provided by of validity regarding their dogmas, the religious institution running a teachings and options for action. school may not be declared Thereby, they should endeavour not to compulsory for students of other denigrate other opinions and at the faiths and non-religious students. same time not to renounce well argued - Religious communities practising positions, convictions and statements. mission may offer their diaconal • Religious communities should not activities to all people in need impose on anybody their public without regard to their religious statements, convictions, actions and adherence. Diaconal activities may institutions; they have to respect every not be used as means to aim at person’s right to set boundaries for religious conversions. In the case being influenced. that a person expresses the wish to convert, he or she should be informed that conversion is not
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necessary to profit from continuing at least for persons not belonging to diaconal services. the dominant religious community - In the case that missionary within a given society. activities are provided for underage • Religious law may guarantee that and people with disabilities it is nobody is reclaimed and enlisted by essential to respect carefully the and for a religious community against rights of these persons; the will of his or her will – neither concerning parents or legal guardians may legal adherence nor financial neither be disregarded nor ignored. contributions (fees or taxes).
c. Recommendations in regard to 5. It does not make much sense – organs of the state, mainly the state although it may be well intended – if laws (judicial system) one tries to avoid prophylactically all possible misunderstandings and • All efforts trying to establish a misinterpretations of verbal constitutional court with a expressions and practical actions comprehensive jurisdiction concerning related to missionary activities. human rights in states lacking such an Likewise, to make demands in a vague institution thus far should be way so as not to hurt religious supported. sensibilities does not solve any • The free access of every person to the problems. Of course, insults and judicial institutions and courts in all defamations in interreligious relations cases of human rights violations, have to be avoided and defeated, but including religious rights, has to be this concern should not be at the provided. expense of the free expression of • Since religious discriminations and opinion or of clear-cut positions. In limitations of the religious freedom to interreligious communications differ- join another religious community are ences should be expressed openly taking place outside of the rather than be covered; otherwise a competence of state law, and since discourse including well-reasoned these discriminations and limitations critique and self-critique would be are not forbidden, hindered and made impossible. For taking punished, it is necessary to establish interreligious dialogues seriously it is and extend advocacy to deal with such necessary to some degree to develop cases. an intellectual and emotional stability of • To make use of religious freedom – the participants on all sides. including the change of religious adherence – often is difficult or even impossible due to family rights with religious implications or under the competence of religious authorities. All states should be recommended to Dr Christine Lienemann-Perrin is develop a family law and rights Emerita Professor for Ecumenical and independent from religious Mission Theology at the University of implications and authorities (‘secular’ Basel, Switzerland. family rights); such rights are important
26
A Report of the Consultation on Christian Self-Understanding in the Context of Hindu Religion
Dr Gana Nath Dash
Introduction • Call for in-depth mutual understanding and consensus about the permitted Consultation: background parameters of religious practices. The World Council of Churches organized • Consider and recognize underlying a consultation on “Christian Self- religious differences and strive for a Understanding in the Context of Hindu better understanding instead of Religion” on 12 - 15 October 2011 at the creating barriers and antagonism. Ecumenical Institute, Bossey. The • Reflect on complex contextual issues consultation brought together church and seek collaboration to address leaders, theologians, scholars and those issues. Identify the root causes practitioners of interreligious dialogue of violence in multi-religious societies, representing a variety of church traditions. in order to promote non-violent conflict This particular consultation on “Christian resolutions, justice, tolerance, gender Self-Understanding in the Context of equality and the elimination of all Hindu Religion” is part of the continuing forms of religious and ideologically reflection on the key issues of Christian related injustice, violence and self-understanding and witness in a discrimination. • religiously plural world being undertaken Promote right relations with the Hindu by the World Council of Churches. community and strengthen trust and respect. Among concerns addressed in recent • Identify, deepen and share theological, times, the question of the theological spiritual and ethical resources and approach to religious pluralism has been develop a concrete way of an important part of the WCC agenda. At interreligious cooperation and bilateral the suggestion of the 2002 Central dialogue. Committee, some earlier study documents formed the backdrop for further Consultation: principles exploration of this subject and included a The consultation programme was number of religion-specific consultations governed by a set of principles such as this one in relation to Hinduism. established by the WCC, which sought to:
Consultation: framework • Ensure participation from countries The consultation on Christian self- where Christians live among their understanding in the context of Hinduism Hindu neighbours. The participants sought to: represented India, Nepal, Bangladesh, Sri Lanka, Malaysia, Indonesia, UK, • Emphasize the importance of self- Denmark and U.S.A. understanding in relation to the other. • Ensure Dalit participation from India • Encourage ecumenical reflection on recognizing the fact that they Christian self-understanding in the constitute a large majority of Indian context of Hinduism. Christians. • Strengthen cooperation between • Invite participation from local, regional Christians and Hindus in solving and national Christian bodies, WCC conflicts, peace-building, protecting central committee members, human dignity and rights of the theologians, missiologists and minorities. professors of religions, Indologists and scholars.
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• Encourage the involvement of female • The consultation opening address was participants. delivered by WCC General Secretary • Solicit inputs from a wide range of Rev. Dr Olav Fykse Tveit who local, regional and national churches emphasized the need to come to so that their inputs can help shape the terms with pluralism, to foster consultation project on Christian self- harmonious relationships with various understanding in the context of religious traditions as well as explore Hinduism. new self-understanding and to develop • Work with regional and national bodies theological hermeneutics and practice to identify overarching areas of in the context of religious pluralism. potential interests, needs and • The thematic focus was on “Christian concerns. Self-Understanding in the Context of • Foster a sense of community interest Hindu Religion”. Selected speakers in and support for the need for addressed the theme through planned Christian-Hindu dialogue for better and presentations. The papers were meaningful Christian self- discussed with the participants at the understanding in the context of consultation. The overall objective was Hinduism. to continue and enhance dialogue • Help WCC member churches reflect between Christians and Hindus as the more clearly and deeply on their own best way to understand the other as self-understanding in the context of well as one’s own self. Hinduism. • The consultation aimed at fostering • Reflect on the complex issues that reflection on what it means to be a arose in this context of self- Christian in a world of many religions, understanding in relation to Hindu and particularly what it means to be a religion. Christian in a Hindu context. • Identify issues and seek collaboration • The consultation was part of a wider to address those issues which were evidence-gathering exercise which relevant to the specific contexts. greatly increased the understanding of • Emphasize the importance of the issues involved, such as dalit- sustainable dialogue, which needs to adhivasi-tribal issues, conversion, be based on respect, mutual religious fundamentalism, Hindutva understanding, tolerance and trust. etc. • Identify the root causes of violence in • The consultation tried to establish a multi-religious societies in order to global framework for Christian-Hindu promote nonviolence, justice and dialogue by providing an opportunity tolerance. for the WCC to better understand and incorporate the priorities and issues of Overview of the Proceedings of the the member churches. Consultation The consultation included both Consultation: an overview presentation and group discussion. • The consultation brought together 30 participants from eleven different Eight papers were presented. They were: countries. Participants were church • Some Ecumenical Perspectives on leaders, theologians, professors, Christian Self-Understanding in the scholars, WCC central committee Context of Hinduism members and academics in a forum • for consultation. Christian Self-Understanding of World Religions in the Context of Religious • The participants were from India, Sri Pluralism, with special reference to: Lanka, Nepal, Bangladesh, Malaysia, Indian Situation: Insights and Indonesia, United Kingdom, Denmark Impulsion from the Bible and North America.
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• Living as a Community with Hindus: approach to other religions. As far as Hindu-Christian Relations in the Hinduism was concerned, collaboration Emerging Geopolitical Context with it was necessary at the insistence of • Reflections on Approaches to leaders like P. D. Devanandan, M. M. Christian Self-Understanding in the Thomas and many others. Context of Hindu Religion: A Dalit Perspective The failure of missionary theology and the • Human Liberation: Praxis for cultural revival of Hindu society after Interreligious Dialogue independence drove Indian Christians to the reality that they were a minority • Politicisation of Religion and Hindu community. This created a sense of Fundamentalism awakening in them, encouraging them to • Christian Mission and Ecclesiology in live in a relationship of dialogue and India: An Encounter with Hinduism in harmony with the Hindu community. There the Context of Conversion Debate were theological, sociological and political • Towards a Better Understanding on issues with which the Christians as a Christian-Hindu Relations and Identity minority community were confronted. Dalit in the Community issues, Hindu nationalism and the rise of Summary of the Papers Presented at Hindutva ideology, Christian conversion the Consultation from Hinduism etc., have complicated the process of harmonious living and Paper 1: “Some Ecumenical meaningful self-understanding of both Perspectives on Christian Self- groups. The Christian self-understanding Understanding in the Context of of what it means to be a human and its Hinduism” challenges to the caste system has given Rev. Dr Wesley Ariarajah rise to a liberative self-understanding of the Dalit Christians in the Indian context. Dr Wesley Ariarajah’s paper “served as an excellent introduction to the consultation. Emphasizing the radical difference He not only shed light on the divergence between the two religions, Dr Wesley of Christian and Hindu self-understanding, Ariarajah pointed out that this in no way but also emphasized the perceptible should put a halt to Christian-Hindu difference between the two religions. dialogue but the differences between them Before going into details in his exposition, should be identified, discussed and Dr Ariarajah wanted to clarify “Which realistically bridged. Hinduism”, “Which Christianity” and “What do we hope to explore?” Dr Ariarajah explored three basic questions that are pertinent to ongoing The asymmetry between the Christian and Christian relationships with Hindu the Hindu traditions has to be taken into neighbours and to Hinduism as a religious serious consideration. He further tradition: emphasized that the Christian self- understanding had in the past been 1. How have understandings of our own influenced by three factors: faith and that of Hindu neighbours influenced and affected our mutual 1. Western colonial rule relationships? 2. Ignorance of other religious traditions 2. What are some of the specific beliefs by the international mission groups and practices in both our religious 3. The theological emphasis on traditions that promote or hinder our uniqueness of Christianity and relationship? Christian faith, linked to figures such 3. What are some of the ways in which as Hendrik Kraemer we as a Christian community can explore our understanding of However, in ecumenical circles there had ourselves and the Hindus that would arisen a dialogue paradigm and a help us address some of the problems paradigmatic shift in the Christian 29
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we face in our relationship today, and people can maintain their own religious would enable us to live in greater identity and authenticity and at the same harmony? time open themselves to relate to other religions and thereby experience a new Paper 2: “Christian Self-Understanding vitality and dynamism in the realm of their of World Religions in the Context of own religious experience. Religious Pluralism with Special Reference to Indian Situations: Insights Any real religious identity has to be and Impulsion from the Bible” marked by authenticity and openness, Professor Dr Joseph Pathrapankal through which every religion articulates its inner meaning and flourishes in an There is a rich variety of pluralism – atmosphere of mutuality and cooperation. ethnic, cultural, linguistic and religious. One of the important signs of our times is Basic to pluralistic thinking is the need and that religions as a whole are showing urgency of accepting and respecting healthy features in this area. In the context others with all their uniqueness, not as of interreligious dialogue, religious entities opposed to oneself or as an authenticity marked by a particular extension of oneself, but as entities with religious identity, and a complemented their own inalienable qualities and religious experience of the other religion characteristics. Pluralism means marked by openness to other avenues of difference and also distinction, but it is not thoughts in widening the horizon, are vital. decisiveness and opposition. The future of interfaith dialogue in India Once pluralism is accepted as a basic has to move from theory to practice. It has reality of the world and its historical to develop a new action plan. This new processes at all levels, it becomes easier action plan has to take into account the for all to see the legitimacy of “the other” changing geopolitical context marked by existing and operating at various levels of technology, urbanization, globalization, life, and also the positive role pluralism widespread poverty, population expansion can play in enriching the world. and many other human problems. Interreligious engagement has to take into But a historical analysis of the church’s consideration the human predicaments, attitude towards religious pluralism reveals environmental problems and many other that the attitude of tolerance was replaced related issues. by an attitude of Christian exclusivism which marked the history of mission in The new culture of interreligious dialogue th th India during 16 and 17 century will remain a myth and merely a colonialism. The missionary propaganda sophisticated idea, as well as an of the colonial era – its dominant nature intellectual recreation, unless it prepares and an aggressive attitude of superiority – all religions to be prepared to engage reduced other religions to nothingness. themselves in a common programme of global involvement for a better human But now the time has come for a different society and social order. kind of relationship and attitude towards religious pluralism; a relationship of Paper 3: Living as a Community with dialogue so as to develop a proper self- Hindus: Hindu-Christian Relations in understanding of ourselves. Through the Emerging Geopolitical Context dialogue, a new kind of relationship can Today be established with Hindus so all can live Professor Dr K. P. Aleaz in harmony, with dignity and healthy relationships. Living as a community with Hindus in the emerging geopolitical context has not Emphasizing the importance of dialogue, been harmonious. It has been marked by Fr Pathrapankal offered the challenge of certain incidents of violence that have complementary thinking in interreligious scarred the relationship. This strained dialogue. There is a dimension in which relationship has been caused by different
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factors for which both sides are ecclesial structures and missionary responsible. Professor Aleaz analyzes the propaganda. The traditional approach of patterns of such violence. In so doing, he Hinduism towards Christianity and its truth talks about Christian violence against the claims has been seen as a challenge and gospel and Hindu violence against the a threat rather than a source of Christians. But the positive note lies in the illumination to Hinduism. fact that there is an emergence of creative understanding on the parts of both. It is necessary that Indian Christians look forward to a future when instead of The first factor is forced conversion to committing violence against the gospel, Christianity through the use of force, they can enable the gospel to emerge fraud, inducement and allurement. This is from within the hermeneutical context of now widely considered as Christian India. The gospel of God in Jesus violence against the gospel. A second emerging from within India would thereby factor, Professor Aleaz adds, is related to be India’s own gospel with new insights the projection of Christianity as a foreign and meanings, and not something foreign. religion. Against such backdrops Hindu Also, such a gospel experience would violence against Christians has erupted in entail one’s own conversion and not be different pockets of India. the result of proselytizing through the use of force, fraud or allurement. Revival of Indian consciousness of the greatness of its philosophical past has Hindu-Christian relations in the emerging tended in recent years to develop a geopolitical context in India would depend nationalistic tone in philosophy as well as on an emerging gospel of God in Jesus in politics. The resulting tendency of from the context of Hindu faith-experience. extremism in the religions of India has not If this happens, we can rightly say that been a healthy sign. Hindu nationalist Indian Christians are in a process of groups under various names have staged converting to an Indian religio-cultural opposition to non-Hindu religious context. The Indian religio-cultural context existence. The same opposition to would determine the content of the gospel Christianity and Christian mission was of God in Jesus for India. The gospel is voiced in a different way by English- not pre-formulated, but is in the process of educated Indians from the 19th century formulation. The faith-experience of the onwards. Indian Christian is not pre-formulated, but is in the process of formulation through Response from the neo-Hindus starting the guidance of Hindu and other religious from Raja Ram Mohan Roy to Mahatma experiences. Living as a community with Gandhi towards Christianity and Christian Hindus becomes a reality in terms of such mission has been negative. Like many a vision and its practice. Western-educated Indians, they were influenced and confronted by Christianity. Hindu-Christian existence in India is not They were influenced by the person of just a matter of course or a fact of history, Christ and confronted with the superior but a reason d’être in its own right for the attitudes of arrogance of the Christians. possibility of a mutual convergence, This contact and confrontation with mutual enrichment, cross-fertilization and Western Christianity no doubt helped the mutual interaction. neo-Hindus to reconstruct and reform Hinduism. This in turn created a sense of Paper 4: Reflections on Approaches to nationalistic awareness which severely Christian Self-Understanding in the criticized the foreignness, imperialism and Context of Hinduism: A Dalit materialism associated with Christianity. Perspective Dr James Massey Mahatma Gandhi typified the Hindu attitude towards Christianity – an The multi-faith context in India provides a attraction towards Christ and repulsion of unique opportunity for adherents of any faith. It helps one explore one’s own
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identity and self-understanding in the been no escape from the tyranny of the multi-religious milieu. The author’s identity caste even after changing their religion is shaped by the contexts such as India from Hinduism to Christianity. (Hindu), Panjabi (Sikh), Dalit and Christian. The author tries to explore his There have been various Christian understanding of his faith in the larger approaches to Hinduism in the past and in context of Hinduism. recent years. In reaction to the missionary exclusivist approach there was an early The problematic of the “caste” in the Christian inclusivist approach, and the framework of Hinduism calls for better recent interreligious solidarity approach scrutiny of its religious backing, be it Vedic rejects the melting-pot approach. In or non-Vedic. Views vary and affirmations conclusion, the author calls for a paradigm are ambiguous, but the fact remains that shift taking into account the Dalit the caste system is still in existence, Christian’s self-understanding in the multi- though due to various factors it is losing its religious context where Hinduism stands grip considerably. as the all-consuming giant. The Dalit world-views, Dalit spirituality, Dalit plight Christian self-understanding in the context for social justice etc. have to be taken into of Hinduism from a Dalit perspective, consideration. The author concluded his focuses from the outset on the vicious remarks saying, “Anyone who enters into oppression of caste. This myth of caste – dialogue or tries to build solidarity with a reality that has been perpetuated and another faith has to take into account the sustained for three millennia – has to be concerns of Dalits and other oppressed analyzed using dharmic and karmic communities more radically.” hermeneutical tools. The Varnasramadharma of Rid-Veda, caste Paper 5: Human Liberation: Praxis for rules and duties re-emphasized by Interreligious Dialogue Manusmriti, and further affirmation of Dr L. Jayachitra Varna purity and duties in Bhagawad Gita etc., sustained caste ideology and Liberation is the core concept of interfaith reinforced it to become the vital element in dialogue. Orthopraxis is preferred to canons of Hindu Dharma. orthodoxy in this context. A history of interfaith dialogue shows us a lesser During the 19th and 20th centuries, social success record when it has focused on reformers who were caste Hindus, such doctrines rather than on demands for as Raja Ram Mohan Roy, Swami coming together to share common Dayananda Saraswati and Mahatma aspirations and hopes for liberation. Gandhi made efforts to reinterpret Dharma. But their efforts were limited to The author of the paper quoted Aloysius the sphere of religious equality only. Pieris qualifying the liberative force of Social equality was not a part of their religions: emphasis. The Hindu reformers, including The core of any religion is the liberative Gandhi, emphasized equal respect for all but strongly maintained the experience that gave birth to that religion Varnasramadharma. and continues to be available to successive generations of human kind. It Ambedkar was highly critical of the is this primordial experience that functions Varnasramadharma and pointed out its as the core of a religion, at any time, in weaknesses, rigidity and harmfulness to any given place, in the sense that it the society of human beings. He further continuously recreates the psycho- stressed that such a harmful rigid system spiritual mood proper to that particular could not be reformed. The real change, religion, imparting at the same time its he believed, would come only after own peculiar characters to the socio- destroying the entire system. As far as the cultural manifestation of that religion. It is Christian Dalits were concerned, there has precisely through this primordial experience that a religion resolves its
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recurrent crises and regenerates itself in including humanity, makes a call to move the face of new challenges. In fact, the from “dialogue” to “diapraxis”. This vitality of any religion depends on its diapraxis aims to alleviate the unjustifiable capacity to put each successive suffering of humans and nature for which generation in touch with the core- all religions need to take responsibility. experience of liberation. Paper 6: “Hindutva” and Politicization In the present scenario of Asian religious of Religion pluralism in general and of India in Dr Mathews George Chunakara particular, solidarity could be extended to one another to engage in common The history of the systematic practice of problems. The intersectionality of caste, the politicization of religion in India is as class and gender issues relating to human old as the pre-independence era. Colonial liberation has to be taken as a praxis for forces that came to India at various interfaith dialogue. Here the author has periods employed the tactic of using one tried to do a contrapuntal reading of two community against the other for their liberationists in history who continuously convenience. The British who ruled India conversed in and with their own religious for more than hundred years were no spheres to challenge the hegemonies exception. They pitched one community caused by the various dividing factors. against the other for their own economic The first is the historical Jesus, and the gain as well as for their survival, thus other is Ambedkar, an Indian icon of weakening the freedom movement and liberation. people’s struggle against colonialism. The infusion of a feeling of anxiety among the The author has made a comparison Muslim community, creation of separate between Jesus and Ambedkar, keeping electorates for the Muslims and special liberation as the primary concern. reserved seats for the Muslims were the Ambedkar’s passion to liberate Indian handiwork of the British who sowed seeds subalterns from the hierarchical clutches of communal hatred and disharmony. of caste-ism, classism and patriarchy resonates with Jesus’ approach to redeem Hindutva or Hindu-ness was developed by the poor peasants in rural Galilee from the Vinayak Damodarr Sarvakar in the 1920s. religious authority of the Jerusalem high He was the one who first attempted to priests and the political tyranny of the describe Hindutva. According to him Roman imperial government. Hinduism and Hindutva are not the same. Hinduism is only one aspect of Hindu Dalit liberation in an Indian context should identity, whereas Hindutva embraces all be backed by political, economic and aspects of thought and activity of the religious freedom to break the hegemony whole being of the Hindu race. Sarvakar’s of the predominant Hindu fundamentalists. elaboration of Hindutva provided the Subaltern liberation should be the motif of ideological foundations of Hindu interfaith dialogue. Nationalism marked by fidelity to three things: Pitrabhumi (fatherland), As far as the subalterns are concerned, Matrubhumi (motherland) and interfaith interactions are political and Punyabhumi (holyland). moral acts of praxis, which help them to reverse the asymmetry of socio-cultural Subsequently, M.S. Golwalker shaped the and political relations and make an ethical social and political dimensions of Hindutva judgement on dominant social structures, by emphasizing one nation (Hindu), one push them to the peripheries and erase language (Sanskrit) and one religion their cognitive agency. Interfaith (Hinduism). Both Sarvakar and Golwalker interactions enable people to dream and defined the contours of Hindutva and design a new world together. Hindu Nationalism which, in a way, became the framework for many Hindu The interreligious cooperation in the praxis of the liberation of the whole cosmos,
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nationalistic organizations who advocate politicization not only of the Hindu religion Hindutva. but of all major religions of the world in different contexts. In the post-modern India of today, many Hindu nationalist groups promote the Paper 7: Christian Mission and Hindutva ideology as a way of promoting Ecclesiology in India: Encounter with Hindu cultural nationalism to wield political Hinduism in the Context of the strength in an aggressive way. The Conversion Debate ascendency of the Bharatiya Janata Party Professor Sebastian Kim (BJP) to power, following its impressive performance in the March 1998 national Conversion from Hinduism to Christianity election, was a triumph for Hindutva. has been widely debated as it leads to There are various factors that contributed serious problems. Missionary activities in to the increasing strength of the BJP and relation to conversion have been the politicization of Hindu religion. One of vigorously criticized by many Indian the reasons is the practice of secularism leaders of the pre- and post-independent in India, which in turn produces religious eras as they have led to serious problems identity, and another could be the way that in society as well as contravening Hindu Hinduism has been made more relevant to religious ethos. In order to stop this capitalistic modernity thus arousing a practice, several pieces of legislation have cultural-national pride. come into force. Conversion has been one of the most controversial issues in the Christian self-understanding in the context Hindu-Christian relationship. of Hindutva needs to be articulated. A distinction has to be made between In response to the Hindu objection to Hinduism and Hindutva. Indian Christians conversion, the author has proposed six should try to understand the genuine distinct models for dealing with the concerns of the advocates of Hindutva. In problem of conversion in post- order to do so, a historical study of the independence India: the counter-culture impact of foreign invasions on Hindus has model, the authentic Indian church model, to be undertaken which will throw light on the secular model, the inculturation model, the atrocities committed by foreign the liberation model, and the Spirit religious invaders and colonizers, both movement model. These models also Muslims and Christians. Dr Mathews represent six theological strands: George Chunakara has emphatically said, redefining conversion as metanoia “We should bear in mind that Hindutva (turning to God); indigenising the church; ideology and the essence of Hindu religion creating a Christ-centred secular are not the same.” The adherents of fellowship; synthesizing Hinduism and Hindutva ideology manifestly advocate a Catholicism; liberation theology; and monolithic culture and one religion which emphasizing the works of the Holy Spirit, goes against the very spirit of pluralism of respectively. According to the author, Indian culture. In this context, an ideology these models are not intended as that calls for a nationalism that does not comprehensive models for Indian respect, acknowledge and foster the ecclesiology but they should be regarded identities of India’s diverse peoples, as theological models for the Christian cultures and religions – especially those of Indian community in response to the the subaltern groups and minorities – problem of conversion. would not succeed as an ideology and could never be an Indian ethos. The six theological models of the Indian attempt to solve the problem of conversion It is of paramount importance for us to have made significant contributions make an objective analysis to distinguish toward answering the question in India. between Hindutva and the Hindu religion. Although the terms and concepts of We need to be aware that current trends theological interpretations may be specific in today’s society are leading to the to India, they could also be applied to
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Christian Self-Understanding & Hindu Religion Gana Nath Dash other contexts as well. The issue of The plurality of perspectives is the conversion is not unique to India, nor are hallmark of Indian religions, be they the theological premises of counter- Sanskritic or Dravidic. The term culture, authentic, secular, inculturation, “Hinduism” is an umbrella word – a liberation and spirituality models. But in Western levelling during the colonial order that these theologies may engage period which does not do justice to wider contexts, they need to be examined describe this Indic culture as a religion on and sharpened in their own contexts first, the same terms as Semitic religions such so there can be a hermeneutical circle of as Judaism, Christianity or Islam. The reflection and evaluation of these models Indian religious tradition in its totality could and openness toward the possibilities of be considered as a way of life, with beliefs new models of church applicable to our and practices, mythologies and own situations. philosophies, sacred texts and folk tales, popular religion and cultic patterns, Paper 8: Christian Self-Understanding abstruse logical, philosophical of Hinduism: Some Random discussions, art and architecture, science Reflections and sublime literature, mystical labyrinths Fr Dr K. M. George and spiritual techniques, brutally oppressive caste and gender Christianity, especially in its predominant discrimination and so on and so forth, that Western stream and as has been arose mainly in the Indian subcontinent represented in Asian-African countries over four millennia. since the colonial-missionary period, seems to have a linear, singularistic vision Looking at Christianity from the holistic of reality with an emphasis on dogmatic vantage point of this universe of many definitions and defined borders. Bitter systems, the former would appear to be a controversies and conflicts arose from the straight and simplistic concept of human conviction that truth is one and single and destiny and salvation. The doctrinal it should be interpreted and understood definitionism and the neat border of only in a single way. conscious and rational faith in Christianity appears to be alien to a world view that This Western-Christian, singularistic encompasses theistic, atheistic and approach – inherited by most Christians in transtheistic streams of the human India – lies in marked contrast with the religious quest. pluralistic Indian perception that truth is one but is interpreted and understood by We human beings have established our learned sages in many different ways identities over the names and concepts (Ekam sat viprah bahudha vadanti). and knowledge of God. This has kept us overconfident and divided. But we should Sadly, the Christian search for identity has know rather that we have plunged into the never been without the inquisitorial search ignorance and darkness of the knowledge for the enemy, the heretic and the of God which should serve as a dissident in large parts of its history. In counterpoint to our overconfidence. Christian history, the singularistic Whatever religion to which one may approach was greatly reinforced during belong, if one considers oneself as a the colonial-missionary era in the last fellow pilgrim then the mantles of their millennium. It made truth claims with a separate identities are shed off. self-confidence verging on absolute authority and total intolerance of other Consultation Discussions and perspectives. This exclusivism, buttressed Outcomes by political, economic and cultural hegemony, shaped its singular vision. The The consultation document set out a Western mindset considered this singlar, series of specific questions and also linear vision as the enlightened, rational invited general comments. and only true understanding of reality.
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A number of issues were raised and the which have probably been conditioned following common themes emerged from by narrow self-understanding on the the consultation: part of the two traditions. • Hindu-Christian relations in • Overall need for guidance in Christian contemporary India have not been self-understanding in the context of harmonious. Hinduism was recognized and the • The rise of religious fundamentalism papers presented were widely has marred the relationship. debated. • There is a need for Hindu-Christian • The participants defined several collaboration in the struggle for justice, critical areas of concern regarding peace and harmonious living in the Christian-Hindu relations. Those context of religious pluralism. critical areas of concern needed • Ecumenical solidarity among Hindus further analytical work. and Christians is important; solidarity • Communalism in the contemporary not in spite of but because of the Indian context is a deep form of differences. antagonism and antipathy between • The rediscovery and appropriation of communities with different cultural and “spiritual” dimensions of both traditions religious identities. is important. • Based on fear and ignorance of the • The rigid customs regulating social other, communalism has given rise to behaviour and depriving men and conflicts and violence between women of individual liberty were communities. focused upon. Dominant power • Regional reviews and appraisals structures of caste, patriarchy and (certain matters were exclusively hierarchy were discussed. related to India) and analytical work on • Social issues related to women, caste, specific issues were undertaken for Dalits, Tribals, Adivasis, conversion further reflection. from Hinduism to Christianity and vice • Fundamentalism is a threat to versa were highlighted. communal harmony. It has been • The current geo-political environment, manifested as a militant form of both national and international, has religious separatism. provided both new challenges and • A substantial number of participants new opportunities for the clearly felt the need for dialogue with understanding of religious pluralism the advocates of Hindutva philosophy. and the advancement of collaboration • Critical areas of concern included between religions. issues relating to Dalits, women, • Prioritization of issues of gender- caste, religious conversion, mission caste-based violence and and religious fundamentalism etc. recommendations of measures to eliminate violence on national and The participants of the consultation international levels were discussed. prioritized the following actions and inputs • Harmful traditional and customary in their discussions: practices of caste can be eradicated • Self-understanding is influenced by only when there is a fundamental religious socialization. social change, which will occur with • Religious identity and religious attitude changes at all levels. complementarity are two sides of the • Religious bigotry and fanaticism are at same coin. the heart of many crises confronting • Hindus and Christians have mutually both Hindus and Christians. influenced each other down the Investigation, recognition, centuries in different ways. understanding and application of the true fundamentals of Hinduism and • There have been many points of tension and contrast leading to Christianity could provide a way forward. misunderstanding and antagonism, 36
Christian Self-Understanding & Hindu Religion Gana Nath Dash
• Multi-religious belonging offers The above is an edited and slightly opportunities for more cultural abbreviated version of the report of the exchanges, enrichment and consultation prepared by Dr Gana Nath interpenetration. Multi-religious Dash who organized and administered the belonging should not be divorced from consultation in his role as Programme spirituality. Consultant for Interreligious dialogue and • Greater emphasis should be given to a cooperation, WCC. dialogue of life where men and women should come together to fight injustice, The communiqué issued at the close of discrimination, exploitation, social the meeting in October 2011 follows: injustice and violation of human rights. • The current state of Hindu-Christian Communiqué dialogue should be re-examined. • The elitist nature of Hindu-Christian Christian Self-Understanding in dialogue has excluded non-elitist Relation to Hindu Religion participation for certain reasons. But the future of Hindu-Christian dialogue A consultation with the participation of is dependent on efforts at better thirty persons from most of the major understanding of each other. traditions of the Christian church met at the Ecumenical Institute, Bossey, Conclusion Switzerland, from the 12 - 15 October The input received from the participants of 2011, under the auspices of the World the consultation clearly showed that there Council of Churches, to explore the issues has been a positive move towards of Christian self-understanding in relation meaningful Christian self-understanding in to their Hindu neighbours and to Hinduism the context of Hindu religion. The majority as a religious tradition. The participants, of the participants, if not all, expressed who were scholars and practitioners of their absolute commitment to dialogue. interfaith dialogue in local contexts, There should be openness, mutual included church leaders and specialists in understanding, reciprocal witnessing and religions, theology, missiology, Indology critical questioning which would lead to as well as social and political scientists. better self-understanding of one’s religion They were drawn from different parts of in relation to the other. Religious traditions India and from other South and South- are hermeneutical processes: they do East Asian countries such as Nepal, develop, change and sometimes improve Bangladesh, Sri Lanka, Malaysia and in response to circumstances and in Indonesia, where Christians and Hindus dialogue with their contexts. The live together in significant numbers. The consultation process has generated a consultation was part of a series of substantial volume of information and consultations that the WCC has organized insights that could certainly be used to to explore Christian self-understanding in help evaluate the Christian self- relation to other world religions – Islam, understanding process in the context of Judaism and Buddhism. Hindu religion. The participants expressed In his opening address at the consultation, their desire for further consultative General Secretary of the World Council of discussions on Christian self- Churches Rev. Dr Olav Fykse Tveit understanding. The consultation was emphasized the challenges the churches committed to creating an atmosphere in are facing in our day to respond creatively which the pragmatic reflection on to religious plurality, to foster harmonious contemporary issues went hand in hand relations between religious traditions and with responsiveness to the subject of to explore in greater depth the significance Christian self-understanding in the context of religious plurality for Christian theology, of Hindu religion. practice and self-understanding.
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The consultation began with the respective doctrines. While these formal recognition that, on the whole, Hindu- dialogues have their place, the Christian relationships have been a consultation emphasized the importance positive experience in history. India’s of recognizing, affirming and enhancing attitude to plurality in general, and the the ongoing “dialogue of life” that had Hindu approach to religious diversity in been prevalent and continues to be the particular, had enabled many religious bedrock of Hindu-Christian relations over traditions to live together in harmony with many centuries. Also to be affirmed is Hinduism for most of its history. Hindu- “dialogue of action”, where the adherents Christian dialogue has been part of the of Hindu and Christian religions come WCC programme on Interfaith dialogue together to join forces in their struggle for from the time it was initiated in 1971. The justice, peace, human rights and other programme has had the advantage of issues of common concern to the building on the ongoing Hindu-Christian community. The consultation was also relations and dialogue from the time conscious of the common issues faced by Christianity first arrived in India in the first women in the context of patriarchy that century. The consultation also noted the run across all religious traditions, and it issues and problems that arose in this underlined the need to strengthen the relationship with the subsequent arrival of women to women relationship in interfaith Christianity in company with Western dialogue. It also spoke of the deep colonization of Asia and the missionary spiritual dimensions that Hindus bring to expansion that went with colonialism. the “dialogue of spirituality” that individuals This history of nexus between the and ashrams have promoted in many missionaries and colonialists has been the parts of India. It noted that developing a cause of mutual misunderstandings and new theological, spiritual and practical misconceptions of each religion in regard approach to religious plurality is one of the to the other. Christians, in particular, need important challenges to the churches in to remove some of the misconceptions our day. about Hindu religion that were promoted in the course of the missionary effort. Mission and conversion Christian self-understanding in relation to While recognizing the long history of other religious traditions has grown and positive relationship, it is also important to changed over the centuries, and mapping acknowledge the difficulties that have these changes and the historical marked Hindu-Christian relationships, circumstances that brought them about partly because of the different self- was part of the task of the consultation. understandings they carry as religious Today, the rise of religious traditions. Christian missions in India and fundamentalism and religious extremism other parts of Asia have been among the in many parts of the world, and the recent contentious issues in Hindu-Christian tensions in India over the issue of relations. It is part of Christian self- conversions and the rise of Hindu understanding that they bear witness to nationalism, calls for an urgent review of their faith and be in service to the people Hindu-Christian relationships. among whom they live. Many Hindus readily admit to the beneficial effects of Based on the sharing of experiences on Christian missions in bringing education, Hindu-Christian relations from many health care, social justice and liberation. contexts, scholarly expositions on the However, Hindus have also had issues involved, and on the basis of considerable problems with some discussions that followed, the consultation Christians’ exclusive claims, the creation highlighted the following: of culturally alternate communities, and the negative presentation of Hindu religion Dialogue of life and its values as part of the preaching of To many, the concept of dialogue conjures the gospel. This reality calls on the the image of scholars and teachers of churches to re-think the assumptions, religion coming together to explore their
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presuppositions and goals of mission that Social justice were formulated during the colonial One of the areas that called for the special period. attention of the consultation was the way Hindu and Christian religious self- The conversion debate in India, especially understandings have worked out in the since it has also led to a number of organization of society. The Hindu social instances of violence and laws against organization on the basis of caste conversion, has raised a number of issues hierarchy, which was established and related to religious freedom, the rights of given religious legitimacy by a stream individuals and communities to change, within the Indian religious heritage, practice and propagate their faith, and the marginalized a significant segment of the use of unethical methods in search of population as “outcastes”. This social converts or to prevent persons moving reality has been a bone of contention in from one faith to another. The consultation Hindu-Christian relationships. While many delved into the complex realities of the Dalits, Tribals and Adivasis, who have development and the current endured social oppression for centuries, manifestations of the Hindutva ideology. have embraced Christianity as a way to While recognizing the fact that the find their dignity and to escape the proponents of Hindutva represent only a clutches of the caste structure, sections of small sector within the Hindu community, Hindu society see this as a disruption of the trend of politicization of religion affects their social fabric. In this area, Christians the long tradition of religious tolerance and are often put into the predicament of communal harmony in India. The having to choose between maintaining participants acknowledged the rich good relationships and standing for justice traditions of spirituality and tolerance of and human rights; many recognize this as Hindu religion and also underscored that an issue that calls for advocacy, solidarity they do not equate Hindutva ideology with or dialogue, as the situation demands. It that of the Hindu religion. The consultation also calls for alliances across the religious called on Christians to pay attention to and secular divides in search for greater some of the issues that tend to promote justice for all. extremist reactions from within the Hindu fold. It reaffirmed rejection of all forms of Growing together aggressive and unethical methods of The consultation was mindful that witnessing to one’s faith, from wherever Hinduism and Christianity, as religious these may come. It also affirmed the need traditions that have initially evolved and to make the Hindus more aware of the developed in geographic isolation and in internal diversities within Christianity on very different cultural and social contexts, this issue. While welcoming the recent are significantly different from one another ecumenical document, “Recomm- and bring very distinct gifts to the religious endations for Conduct: Christian Witness quest of humankind. Each of these in a Multi-Religious World”, the traditions holds dimensions of spiritual life consultation recommends that Christians that can lead to mutual enrichment and continue the work further to explore some correction. of the specific theological issues on missions and conversions raised in the The consultation is convinced that a Hindu-Christian context. The consultation genuine encounter with the spiritual also affirmed the need for building up a dimensions of Hinduism can enlighten and cordial relation and strengthening of enrich Christian experience and theology. dialogue and collaboration between the In this regard, recovering the spiritual adherents of Christian and Hindu dimensions and the interiority of Christian religions. It also emphasized the need for life as a community of Jesus, and a engaging in dialogue with those who take renewed emphasis on the Reign of God, hard-line positions. were seen as important to the life of the church in the Hindu context.
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List of Participants at the Consultation Bishop Dr Mathews Mar Thimothios, Bishop, Malankara Orthodox Syrian
Church, India Dr Kalarikkal Poulous Aleaz, Professor of Religion Bishop’s College, India Rev. Dr (habil.) James Massey, Director, Centre for Dalit Subaltern Studies, India Prof. Dr S. Wesley Ariarajah, Professor, Drew University School of Theology, USA Dr (Sr) Evelyn Monteiro, Professor, Vidyajoti, Pune, Sisters of the Cross of Acharya Dr John R. Biswas, Satal Chavanod, India Ashram, Methodist Church in India, India Fr Joseph Pathrapankal, C.M.I., Former Rt. Rev. Duleep Kamil De Chickera, Rector, Dharmaram Pontifical Institute and Church of Ceylon (Sri Lanka), Sri Lanka Director, Anugraha Renewal Centre, India
Bishop Bachu Devamani, Moderator of Dr Kali Bahadur Rokaya, President of Dalit Commission, NCCI / Bishop, Church CCA and General Secretary of National of South India, India Council of Churches of Nepal, Nepal
Rev. Dn Priscilla Papiya Durairaj, Rt Rev. Paul Shishir Sarker, Moderator, Church of North India, India Church of Bangladesh, Bangladesh
Rt Rev. Dr Govada Dyvasirvadam, Rev. Dr Martin Sinaga, Secretary, Inter- Bishop Krishna Godavari, Church of South religious dialogue, Lutheran World India, India Federation, Switzerland
Rev. Dr Roger Gaikwad, General Rev. Dr Kurapati David Udayakumar, Secretary, National Council of Churches in Principal, Gurukul Lutheran Theological India, India College, India
Rev. Dr Prof. Kondothra M. George, Rev. Dr Albert Sundararaj Walters, Professor, Orthodox Theological Professor of Religions, Anglican Church Seminary, India (Diocese of West Malaysia), Malaysia
Dr Aswathy John, Professor, Serampore Prof. Kenneth Zysk, University of College, Theology Dept., India Copenhagen, Denmark
Dr Sebastian Kim, Professor, York St WCC Staff John University, United Kingdom Mrs Clare Amos, Programme Ms Sanchita Kisku, Lutheran School of Coordinator, Interreligious Dialogue and Theology at Chicago, United States of Cooperation, World Council of Churches America Dr Gana Dash, Programme Consultant, Rev. Dr Jayachitra Lalitha, Professor, Interreligious Dialogue and Cooperation Tamil Nadu Theological Seminary, Church of South India, India Dr Mathews George, Director, CCIA, World Council of Churches Rev. Dr Paulraj Mohan Larbeer, Secretary, Board of Theological Education Ms Marietta Ruhland, World Council of of Senate of Serampore College Churches (BTESSC), India Rev. Dr Olav Fykse Tveit, General Bishop Dr Isaac Mar Philoxenos, Secretary, World Council of Churches President, Senate of Serampore Colleges, Bishop of the Mar Thoma Syrian Church Rev. Dr Hielke Wolters, Associate of Malabar, India General Secretary, World Council of Churches
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Christian Self-Understanding in the
Context of Indigenous Religions
As part of the World Council of Churches religions; for example, the indigenous project of reflecting on Christian self- understanding of God, Creation, Land, understanding in the context of religious Christ, Church and Justice. This led to plurality, a number of “religion specific” several days of very fruitful discussions. consultations were held during the period The “essence” of these is captured in the 2008-2012. The reports and linked papers communiqué given below which also from the earlier consultations on functions as an interim report of the Buddhism, Islam and Judaism have been meeting. Below we also give the list of published in previous issues of Current those present. Dialogue. This issue also contains a slightly abbreviated report from the It is important to say that the original consultation on Christian self- vision for the consultation was that of understanding in the context of Hinduism Maria Chavez Quispe, who was (the full report and the linked papers will responsible for the desk for indigenous appear in a book to be published jointly by peoples at the World Council of Churches. ISPCK and the WCC). The staff of the office for Interreligious Dialogue and Cooperation had been Shortly after my arrival at the WCC in looking forward to working with Maria not September 2011, it was agreed to hold a only in the planning but also in the running consultation on Christian self- of the consultation. Very sadly, the understanding in the context of indigenous recurrence of Maria’s cancer in autumn religions. This duly happened in February 2011, which was to lead to her untimely 2012. Due to logistical and other reasons death in July 2012, meant that Maria was there was a particular regional focus on not able to be physically with us at the Latin America. For a number of reasons, consultation in February 2012 – though the methodology for this consultation was she was certainly there in spirit. It seems rather different. This was partly due to the appropriate to dedicate this report to the size of the group and the speed with memory of Maria Chavez Quispe in which the consultation had to be put gratitude for all that she gave to the together. Rather than asking participants interests and concerns of indigenous to write individual papers on specific peoples throughout her life. It is hoped to topics, we asked them to come prepared publish more detailed reflections during to contribute to a discussion on how 2014. Christian self-understanding in relation to a number of key themes was, or might be, Clare Amos reshaped by the insights of indigenous
Between 6-9 February 2012, a Council of Churches), and with valued consultation exploring “Christian Self- assistance from FAIE (Fellowship of Understanding in the Context of Evangelical Churches in Argentina) and Indigenous Religions” was convened at the Anglican Diocese of Argentina. The the Evangelical High School of consultation was one of a series that the Theological Studies (ISEDET), Buenos WCC has organized in recent years, Aires, Argentina. The consultation was exploring Christian self-understanding in organized by the World Council of the context of a specific other religion or Churches programme for Interreligious religious tradition.1 dialogue and cooperation, working in partnership with CLAI (Latin American 41
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Participants at the meeting came from • It was noted that the biblical name for Aotearoa/New Zealand (Maori); Argentina; God, YHWH, as presented in Exodus Brazil (Comin/ECLCB); Bolivia (Nacion 3:14, emphasizes both the presence Aymarade); Canada (Indigenous and the mystery of God. The later Anglicans); Colombia; Ecuador (Pueblo understanding of God primarily as Kichwa); Guatemala (Indigena Maya “Lord” affected both human K’iche); Philippines (Igoizots of northern understanding of the nature of God, Philippines). It had been hoped also to and justified particular political and have participation from Greenland, India social developments which down- and Nigeria, but last minute visa problems played the vision of God as a God of or illness prevented those invited from freedom. these countries from joining the group. • The intimate interrelationship between As members of this consultation we God and creation/land/nature2 was express gratitude for the significant role emphasized throughout our meeting. that the World Council of Churches has The whole earth is God’s temple, and played in recent years in giving space to without the earth we are nothing. In indigenous peoples from different parts of many communities of indigenous the world to meet and share their people, when people want to get close experiences and to develop common to God they sit on the ground. Our strategies. We are particularly overall moral and spiritual development appreciative of the role played by the cannot be separated from our attitude coordinator of the WCC’s Indigenous to land. It is essential for human beings Peoples’ Programme. to be in harmony with the land.
It was important for us that the meeting • In relation to scripture, the importance was framed each day in the context of of the Christian Bible containing four powerful expressions of worship, drawing gospels was noted, and this can be on symbols and rituals from indigenous linked to the “four directional thinking” spirituality. Our worship emphasized both (east, west, north and south) of many the “four directional thinking” (east, west, indigenous peoples. Jesus Christ is too north, south) of many indigenous people, great to be spoken of in only one and also the close links between the direction. spiritual and material dimensions of life. • The oral tradition of many of our During the consultation we explored a indigenous communities challenges us number of key Christian themes. These to reflect on how a fixed written included the Christian understanding of scripture can or should be interpreted God; Land/Creation; Christology; in the churches. Sometimes writing in a Scripture; Justice; Church; Mission; book can lead to us forgetting God’s Prayer and Spirituality. Through a mixture word is also written in creation. of sharing of experiences, presentation of short papers and discussion, we offered a • The holistic world view and spiritual number of insights and challenges for traditions of many indigenous peoples Christian self-understanding in relation to offer an important contribution and each of these themes. In some cases our corrective to tendencies in some challenge to Christianity was to recover an strands of Christianity to present life important element of Christian or biblical and faith simply in terms of polarities; heritage which had become obscured by e.g., light/darkness or man/woman. later developments. The following comments give some brief examples of • We emphasized that the figure of Jesus contributions to Christian self- Christ is extremely important for many understanding which were offered. indigenous peoples, even those who would not formally describe themselves as Christians. Many indigenous people
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Context of Indigenous Religions
had dreamed about Jesus and his important understanding of mission is coming even before the period of its relationship to healing and oppressive colonization. Jesus is a reconciliation based on justice, and to figure who suffered at the hands of facilitating the wholeness of individuals oppressors, and is someone who can within their communities. empathize with the plight of indigenous people. We conclude by expressing the hope and expectation that the insights gained at this • The experience of indigenous peoples meeting will be appropriately shared by demonstrates that in our understanding the World Council of Churches with its of the role of Jesus Christ as Saviour wider constituency and will feed into the we must not separate the physical, major report of “Christian Self- material and spiritual aspects of Understanding in the Context of Religious salvation. Plurality”, to be drafted during the coming year. • The acute injustices perpetrated on many indigenous people over the centuries by political and religious authorities, and by economic overlords, List of Participants challenge the Christian churches to re- Mrs Francisca Castañeda Guajan, examine understandings of justice. If Ecuador human beings are not just, then according to the understanding of Rev. Marie Ramari Collin, Aotearoa/New indigenous traditions, we will discover Zealand that God has written justice into the fabric of creation. Rt. Rev. Mark MacDonald, Canada
• The communitarian form of life and Mrs Vicenta Mamani Bernabe, Bolivia restorative practices of justice in many indigenous communities provide Mr Segundo Otavalo Castañeda, insights that others throughout the Ecuador world are now beginning to learn from , Guatemala and we hope can become an important Mr Miguel Salanic resource for the churches as they think Rev. Hans Alfred Trein, Brazil about the relationship between justice and reconciliation. Bishop Alexander Wandag, Philippines
• The issue of language is a vital one which is also connected to concerns about justice. The loss of language WCC Staff leads to the loss of a culture. The refusal of colonial or religious Mrs Clare Amos, Programme Executive authorities to take seriously the Mrs Marietta Ruhland, administration languages of indigenous peoples and and translation to impose upon them the use of tongues such as Spanish or English raises questions and challenges for the churches about how they use language, and whether they are really 1 The other consultations have explored willing to respect and honour diversity. Christian self-understanding in the context of Islam (2008), Buddhism (2009), Judaism • We acknowledged the variety of ways (2009) and Hinduism (2011). 2 in which mission is understood in our Creation/land/nature is written thus because churches today. For Christians from no single English or Spanish word can fully indigenous cultures, a particularly reflect the breadth and richness of what a key concept it is for indigenous peoples.
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Minjung Theology and Minjung Buddhism in the Context of Korea
Rev. Dr Eunkyu Micah Kim
Religious Dialogue in the Context of Museum in Paris. European Christianity the Global Empire expanded its global mission with “the Bible and imperialism” for almost 1500 years, st We are living in the early 21 century, and ignoring and destroying indigenous the beginning of the new millennium was a cultures and religions. The Bible supplied significant turning point in the history of the exclusive and aggressive ideology for civilization. Even today, such terminology dominating colonial continents. After the as “the new millennium” suggests that Roman Empire legalized the formerly ancient civilizations and cultures impact persecuted Christian religion in 312 AD, st upon our lives. We talk about 21 century both national power and church power civilization as “post-modern” times, made use of biblical verses and words, suggesting that this is an era in which such as “do not believe in other gods”, authoritarianism has been challenged and “the prohibition and abolition of idolatry”, in which we are escaping from the and “God's kingdom”. The Christian authority of feudal culture, imperialism and countries in Europe used such theology the divisions of the Second World War. and ideology to justify the waging of war Religious conflicts are rising to the surface and violence, and expanded their of the water. Christianity and Islam and territories, exploiting their massive Judaism, three religions which emerged resources through the Crusades and from the same roots in the desert of the colonial wars up till the present day in Middle East, have become the world's Asia, Africa and Latin America. The worst major progenitors of religious conflicts. result was that the church power of Nevertheless, religions still reflect an Europe helped to expand imperialism and authoritarian era, and are trapped in the Western cultural superiority. Exclusive and confines of the doctrinal and ideological conservative Christianity also cut off constraints from which they have not yet dialogue between the religions, exposing escaped. For at the same time as religion the dormant conflicts between religions. has become institutionalized and vested with interests or benefits, it has become The German theologian Hans Küng has more hardline internally as well as contributed much to interfaith dialogue, aggressively and exclusively expanding coining the slogan, “No Peace Among externally. Paradoxically, religion has Nations until Peace Among the Religions” controlled human beings and exhibited as a way of focusing on the need for dysfunctionality rather than offering reconciliation and peace in religious freedom and liberation. Of course, the conflicts. His ideas have helped religious scriptures of each religion speak of eternal groups prioritize peace and interfaith love and forgiveness and of mercy to dialogue. However, I think that there is a humans, but this was possible only within limit to Hans Küng’s claim. For conversely, the religious sphere; outside it is a rather I would like to ask, “If there is religious different story. peace, is there world peace?” We have also to see and resolve the religious The history of Christianity shows how conflicts which are linked with capitalism European Christian countries ruled Africa, and imperialism, because we can evade Asia and Latin America by imperialism, or conceal the nature of the problem if we and deprived them of their spirit; see only the religious issues. indigenous religions, their resources and precious cultural inheritances. We can see Today, we all have to live in a capitalist many concrete examples of this in the world and a world of capitalist thought. As British Museum in London and the Louvre world capitalism in Europe and the United
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Minjung Theology and Buddhism in Korea Eunkyu Micah Kim
States progresses further, the gap with Religious dialogue has to focus on the Asian, African and Latin American realities of the world. If not, interfaith countries also widens even further. The dialogue will turn into being merely forces of world capitalism are spreading scholarly discussions in a rarefied totally across the globe. Capitalism digs atmosphere of comparing differences and itself deeply inside rural seclusion, and the similarities. How can these common countryside has become part of the challenges be resolved by developing an structure of the food chain of the world awareness of the global situation? economy. The United States has emerged Religion starts with the personal as the economic superpower of the world dimension, but also participates in society and requires powerless countries to open and history, and further is able to generate the doors of their economy to the USA. In a vision for the future. addition, since all matters of substantial and high technology in military strength This paper will treat Buddhism and and the economic, scientific, medical, Christianity in Korea in the context of cultural, and aerospace industries of the minjung. USA are based on the dominant world empire model, there are no other forces to The Minjung Understanding of divert this. In human history, one single Buddhism in Korea nation has never before ruled the entire Interfaith dialogue with Christianity and world in this way. Buddhism in Korea began through the democratic movement and human rights While America's world domination would bring economic benefits to America, the movement in the 1970s-90s. Minjung economic results generated by other theology had an effect on Buddhism. The economies, such as those of Asia, Africa minjung theologians, Suh Nam-dong, Ahn and Latin America are dependent on the Byeong-mu, Hyun Young-hak, Suh Kwang-sun, Kim Chan-kook and Kim United States. The United States makes a stand of “peace”, however, at the same Young-bok were the originators of minjung time her military power is enormous. In theology, and Noh Jung-sun, Kwon Jin- fact, the United States possesses more kwan, Kim Hiheon followed in their steps. nuclear bombs and a larger manufacturing According to Suh Kwang-sun, “Minjung is a Korean word, but it is a combination of capability than other countries. That the United States so dominates the world two Chinese characters 'min' and 'jung.' clearly shows the nature of empire. ‘Min' may be translated as 'people' and Religions need to recognize these 'jung' as ‘the mass’. Thus 'minjung' means problems and present the wisdom and the mass of the people. Minjung is a term ideas by which global society can live in which grew out of Christian experiences in peace and equality. the political struggle for justice against the dictatorship which oppressed the people. The damage caused by global capitalism Minjung theology is an accumulation and and the empire eventually affects the articulation of theological reflections on people of Asian, African and Latin the political experiences of Christian American countries including the lower students, laborers, the press, professors, classes of Europe and North America. It is farmers, writers and intellectuals. It is a reported that three quarters of the world’s theology of the oppressed in the Korean population suffers such damage because political situation, a theological response 1 the world capitalist system and global to the oppressors. empire policies make a victim of the minjung (the “oppressed”) and contribute Minjung theology was born out of to spreading AIDS, prostitution, hunger, movements struggling for democratic and illiteracy and racism. It is particularly human rights against the military regime of women and children who are the victims Korea in the 1970s. It started with of this. Local disputes and religious theological, faithful reflections of the conflicts are also a serious factor. progressive theologians and Christian
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students resisting the oppression and True happiness is not only in satisfying an persecution who were arrested, detained individual's mental and physical condition, and subjected to violence by the military but also relates to the social, political, regime. Labourers, farmers, poor city economic, cultural and ecological people also engaged in political struggles environment – which should be obtained to improve their low income, long working to reach this ideal.6 hours and bad factory conditions. Minjung theologians focused on interpreting the Law (Dharma) prophetic message, social justice, the Buddha means “realization”, or “I have social gospel and participated in street seen the light”. After the Buddha realized demonstrations, and in supporting the enlightenment, he put it into practice urban and rural working poor. They saw through the rest of his life. A pilgrim can Jesus as a liberator accompanying those achieve the peak of enlightenment by who were poor and oppressed and saving people as an act of kindness and 7 offering them a social understanding of compassion (maitrī-karunā). what salvation means. Their slogan was: “minjung is Jesus.” Minjung theology Enlightenment is of the individual’s sought to displace Western theology. consciousness, but can never be private. Today minjung theology focuses on the Conscious awareness is truly holistic. This global empire, new liberalism, ecological holistic awareness has to include both concerns, migrant workers, feminism, society and history. The awakening human needs to reflect his/her religious dialogue, and the peace 8 movement for the reunification of the enlightenment in society. Contemporary divided Korea etc. social practice itself comes from the anguish of sympathy and gentle affection 9 Theoretical Background of Minjung for those who suffer. Buddhism The core idea of Buddhism is that of A founder of minjung Buddhism in Korea Dharma (Law). Dharma cannot be 10 is the poet Ko Eun who presented the expressed in ideology or -ism. Buddha paper, “Maitreyanātha (the Buddha of the realized Sūnyatā (emptiness, void), future), Belief and Minjung” (1970). He anātman (non-self), madhyamā-pratipad said, “The Buddhist should practice for the (the Middle way), and pratītya-samutpāda minjung’s liberation and reform Buddhism (interdependent arising). In short, all the through actions of the bodhisattvas2.”3 changes and movements linked to presence and commitment are related to He mentioned that the minjung movement each other. Emptiness and non-self are of Buddhism has to make clear that not fixed. Decisions are not made based Buddhists participate in real life – in pain, on one side only with the insistence there in the fields, in the streets – to achieve be no flexibility. Changes in activity and democracy, and that they will live in a exercise are freely made through progress spirit of humility.4 Yeo Ik-gu contributed to and development. What gets caught up in supporting the ideas and philosophies for a fixed way of thinking makes for a bias, making minjung Buddhism. The minjung from which conflict and hatred occur. theologian, Suh Nam-dong founded Buddhism’s ultimate purpose is harmony Buddhist Messianism, related to the hope and a desire to build world peace on the of the suffering minjung's expectations.5 basis of emptiness and non-self.11 Now I turn to examining the origins and history of minjung Buddhism in Korea. Enlightenment (Bodhisattva) “Bodhisattva” is combined from “bodhi” of Buddhism is a religion which takes awakening, and “sattva” of living beings, seriously the heart of humanity and history, the reality. Bodhisattva means teaches the restoration of peace and the individual wisdom and the will to add search for peace of mind. Buddhism is historicity. Namely, it is in Mahāyāna human-centered and focuses on humans. Buddhism that one vows to attain
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Minjung Theology and Buddhism in Korea Eunkyu Micah Kim
Buddhahood for oneself and to assist all Interrelated idea others in doing so. Buddhism is going One of the key ideas of Buddhism is from the level of enlightenment to the “interrelatedness”. It is generally defined world of history, time and space, to the as follows: “All things rely on each other world, and the realities of today.12 “Bodhi” and are tied to each other.” Thus, nothing is a logical understanding of existence, in the universe can stand by itself, but and “sattva” speaks of concrete reality and everything needs necessarily to be in corresponding action. So Mahāyāna combination with cause and effect. This Buddhism exhibits a positive and warm applies to all the phenomena of the heart in relation to history and society. universe, the reality of any existence, the Bodhisattva meets the practical spirit, the human spirit and substance, even humanities, sociology and philosophy.13 awareness etc. So a blade of grass could affect the whole planet. This presents a Human-centered idea challenge to contemporary materialism, Buddhism is a “human” religion. The most capitalism and the contexts of global fundamental human-centered idea is empire. respect for private life and personality. Respect for human life extends to all This idea of interrelatedness is closely creatures. The concept of respectful life connected with the individual and with prevents racism, ethnicity and division by society. Minjung Buddhism spoke of social social classes or exploitation. In the era of participation. Social participation in the Buddha, because of the caste system Buddhism requires the transformation of of India, mixed marriage, eating, working social structure and social environment, or education was prohibited.14 He because the suffering of all human beings opposed and denied this irrational caste is related to society and the nation. system, and desired India to become a Enlightenment shows that mental peaceful country. salvation is liberation from all fetters. And “compassion consciousness” is the key of Personal and social liberation Buddhist practice. The goal of a Buddhist A human goes to the source of his/her nirvana or enlightenment (Bodhi) will be human nature, and finds not his/her own socialized. greed and lies, but the real human being. That is human salvation.15 Thus a human Social suffering being awakes the nature of the human The Old Testament prophets criticized the itself. The non-self spirit of Buddhism corrupt high-class society, and Jesus was requires a human being’s serious concern opposed to the high priests, upper for living beings (sattva). These are the classes, Roman Empire, and finally was actions of the Bodhisattvas. These victimized by them. The Buddha also did Bodhisattvas should be implemented in not collude with the social order of his day, social and historical realities. This but went on the ascetic way to discover behaviour exhibits the reality of the truth. “enlightenment”. Only the actions identify and represent the truth, and then you can One of the fundamental ideas of save anyone or anything from anguish.16 Buddhism is “everything is a state of mind.” Buddha struggled through his life to “Salvation” is not given, it is to be taken, resolve the “mind” of suffering. So the and it is not a notion but an action. This is scriptures of Buddhism explore the action of the bodhisattvas as the comprehensively the subject of “suffering”, remedy for the minjung. Humans and systematically analyze and overcome themselves in this behavior are completely some of the obstacles.18 free and liberated. Salvation of the self and the minjung's liberation can be When regarding “mind and suffering” in completed simultaneously. This is the goal the Christian Bible we can find it to be a of minjung Buddhism.17 common denominator expressed in many Old Testament stories and ideas, and also
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highlighted through the cross of Christ in mind. When a society is filled with the New Testament. The Old Testament individuals on the way to this recognition, does not simply show the colourful and then people are going to create an equal, 21 elegant private life or the history of the peaceful and free society.43F Therefore, as nation of Israel, but its myths, prose, we are living, this society can make legends, heroes, dynastic history, epics, balance and harmony for its restoration. proverbs, poetry, wisdom, prophecy and prayer, and entire literary genres show Minjung Buddhism in Korea how anyone can sin. This “mind and suffering” of the Old Testament is one of Mahāyāna Buddhism the key themes. The Old Testament uses Several hundred years after Buddhism etsev) to mean “suffering”, was established, it became a lifestyle of) בצע the word expressing suffering caused by war, the the Indian minjung. But the Buddhist nation’s destruction, disease, early death, community then got much richer and with physical pain, rejection, loneliness, and its prosperity received extensive political and economic assistance from kings and spiritual suffering, sorrow, oppression, 22 harassment, agony, and a wide range of nobility. 44F Buddhism changed into a meaning. It is said that human greed and conservative and formal entity. The life of selfishness cause suffering which is monks became higher than ordinary people and came to form one of the social against God’s good will, and all human 23 beings, through their desires, competition upper classes.45F and instincts, have experienced “suffering” Mahāyāna Buddhism then developed in regardless of religion. opposition to these attitudes which had arisen in Buddhism. It was a movement of The Pure Land coming back to the original meaning of The purpose of Buddhism is to gain the 24 insight of “enlightenment” about the truth freeing all beings from suffering.46F of life. When all human beings become Mahāyāna Buddhism developed first of all Buddha, the Pure Land will be achieved, in opposition to the economic prosperity similar to the social vision of the kingdom and corruption of Buddhism, and second, of God. in reaction to the disappointment of Buddhism’s helplessness in the context of 25 Individual completion means complete political persecution.47F liberation from individual human suffering. Here the concept of liberation or freedom Because humans cannot live alone, all (vimutta) represents the escape from people are social animals. Everyone will 19 have the possibility of becoming bondage, and a bound, locked state.41F 26 However, an individual's awareness and Buddha.48F Then the Bodhisattva person completion are reached not as just an will use their body for the ultimate individual, but as a part of society and salvation of others, even holding back country. their own enlightenment.
Therefore, the individual is not satisfied Buddhism and most of the Korean with the self-completion of enlightenment, temples remained isolated for around 600 and works towards the reform of society. years because of the suppression policy Without progressing or reforming society, of the Choseon Dynasty (1392-1910 AD) individual enlightenment cannot be and Japanese colonialism (1910-1945). It 20 is only in recent days that Korean completed.42F The construction of the Pure Land is accomplished from a standpoint of Buddhism has turned to the minjung and difficulty and suffering. There are lies and commitment to social concerns. In the deceptions, spite, jealousy, malice, greed, 1980s, minjung Buddhism was domination and exploitation, oppression instrumental in struggling against the and violence. Even though the war does political oppression of the military not cease, love and mercy and dictatorship and external unequal compassion enrich the human place and economic structures, and promoted the reform of some corrupt administrative
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Minjung Theology and Buddhism in Korea Eunkyu Micah Kim
systems inside Buddhism. Minjung leagues, and wars of conquest. These Buddhism is a democratic movement and kingdoms made use of Buddhism for the progressively recognizes the history, new ruling ideology in contrast to the past society and reunification of Korea.27 tribal leagues’ systems and philosophies. The royal groups, nobility and ruling The features of minjung Buddhism are as classes who had built the kingdoms made 28 follows : use of shamanism and Buddhism as a national religion for maintaining their 1. It is a minjung-centered idea. Minjung political power and economic wealth. means the concept of going one step From the beginning of time, Korean further from the current suffering and Buddhism had become a dominant power alienation of social, political, economic 29 in order to defend the nation rather than and cultural life. Buddhism should bring enlightenment.30 emphasize the importance of the minjung, and be involved and resolute at the The early Buddhism of Korea was forefront of social issues. So the Pure subordinated to the power and order of Land and Buddhist community speak of the ruling class, not taking account of the the resolved society of all the minjung's minjung's realities. It emphasized only the suffering. The Buddhist doctrine of the afterlife or spiritual peace of salvation. concept that “living beings are Buddha”, in minjung Buddhism comes to be “minjung Originally, Buddhism pursued the is Buddha.” independence and equality of human nature and the sacred. However, Korean 2. There is a strong desire for a social Buddhism, on the side of the ruling class, reformation. Minjung Buddhism is different came to evade the oppression of the from traditional Buddhism, which looks minjung and their suffering. Buddhism passively toward society and history. As took hold of power, and enforced stability Minjung Buddhism participates in ensuring and order, which it used to defend the social change for the oppressed life of the dominant ideology.31 minjung, it builds a new society through social action; for example, street The Buddhism of the three kingdoms demonstrations for democracy. expanded the Pure Land so that it came under the active support of the royal and 3. The Pure Land and Buddha’s world will noble faith. Buddhism persisted in be achieved in this world and not beyond maintaining the paradise of the afterlife, in a transcendental world. Pure Land while distorting the minjung and paralyzing means that all minjung will have equality, their ability to resist and revolt, and hiding happiness, peace and freedom on this the oppression and exploitation of the earth. ruling class.32
4. The practical arenas are not only Minjung Maitreya Buddhism (Future temples in the mountains, but also in Buddha) society, particularly in poor areas where Minjung Buddhism – the Maitreya faith – labourers and peasants live. Minjung appeared against the ruling Buddhism. Buddhism seeks to overcome the Maitreya Buddhism opposed the demerits of capitalist exploitation and oppression of the feudal ruling class, and strive to approach an equal society. it gave hope to minjung who had lost their land and were deprived of their History of Minjung Buddhism in Korea possessions.
Korean Buddhism was imported from The ruling class changed Maitreya faiths China, 4-5 AD. At that time, the Korean so that they became a way of supporting peninsula was divided into three the nation and rulers, and not for kingdoms, established in 1 BC. Before developing the minjung religion. Then the Buddhism, there existed ancestor worship, Maitreya faiths came to be responsible for shamanism, slaves, class and tribal the interests of the ruling classes and
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contributed to helping the brave young the royal ruling class and aristocracy to warriors who fought the national enemy in minjung Buddhism. the era of the united Silla dynasty (57 BC- 935 AD). The minjung, including slaves, could never dream of becoming a Buddha, however, Maitreya was originally the faith that the thoughts and actions of the humble emphasized the minjung's practical role monk, Wonhyo, spread in the minjung and rather than Armitābha (Infinite Light) faith. they came to know that they too could The Maitreya Buddha comes down into in become a Buddha. the immanent reality of traditional society and selfish people, and he lives together Wonhyo’s unified and harmonious comforting the minjung and seeking their philosophy influenced and became new lives.33 But the Maitreya faith in the integrated into the ideology of the united Three Kingdoms period came to serve the dynasty. He criticized both positivity and feudal rulers. One hundred years after the negativity, and analyzed the convergence Baekje Dynasty (18 BC-660 AD) was of the two values, and found a new higher destroyed by the Silla Dynasty, the old level. What he called “One Mind” was the monk Jin Pyo appeared as a minjung hero combination of contradiction and conflict in of Maitreya in the Baekje area.34 The a system. This “One Mind philosophy”, Baekje Minjung who were persecuted and which was a unified, harmonious, clean discriminated against under the feudal rule and comprehensive peace philosophy, 40 of Silla accepted him coming down as a came from his beliefs. Maitreya Buddha. It meant that a new world had opened, and that regional, class His One Mind philosophy is that all things discrimination and exploitation had in the universe happen to raise the cause 35 of conflict with each other together in disappeared. The Maitreya faith of Jin 41 Pyo was never for individual salvation, but endless time and space. It represented for social salvation. He raised a collective the order of the universe, but at the same movement in the marginalized area of time was a symbol of national unification. Baekje.36 Wonhyo’s teachings contributed to a unified generosity that avoided the conflict between the ruling classes and the Wonhyo: Minjung Buddhist 42 Wonhyo (617-686) played a large role in minjung. popularizing the Pure Land faith. He was the highest priest in the history of Korean Then what is the place of the concrete Buddhism. He entered into the minjung “Pure Land”? class, shedding his noble status as a 37 The Pure Land will bring about the scholar in a temple. He was of the disappearance of social oppression, aristocratic class, yet he boldly broke the discrimination, violence, hunger, poverty, ties with Buddhism, and lived together exploitation and slavery and will ultimately with the minjung going down to the bottom achieve equality.43 Literally, it is a “clean” of society. He preached peace and (pure) society. freedom to the suffering minjung. Wonhyo succeeded in doing away with He was criticized and blamed by the rulers 38 the authority of the noble and ruling and nobles. In turn, he criticized Buddhists and Buddhism and also theorists who followed the idealism of influenced Buddhism in China and Japan. Chinese Buddhism, and he was said to take care of the suffering minjung with Goryeo Dynasty 39 concrete action. Wonhyo was The Goryeo Dynasty (918-1392 AD) considered to get through life by putting expressed Buddhism as the national forward Pure Land faiths rather than strict religion. According to this, Buddhism was precepts and metaphysical theories. This developed into the national faith.44 When was a kind of reformation. Buddhism the Mongol Empire or Japanese troops changed from the exclusive possession of frequently intruded into the Korean
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peninsula, the national faith was further taxes from the minjung from the beginning developed. The economy of Goryeo was of the 17th century, ruining the lives of under the power of the temple and many minjung and farmers and driving a Buddhism. As the Goryeo Dynasty had a large number of them from their homes.50 capitalistic characteristic, being based on commercial trade, temples increased their At this time, the minjung widely expected wealth and were protected by the royal the emergence of the Maitreya Buddha. In family and nobles.45 spite of this, the Buddhist rulers oppressed and destroyed Maitreya The temples and Buddhism itself had Buddha faith and statues. The minjung strong power economically, politically and constantly expected the Maitreya Buddha religiously, but at the same time were to come like a messiah and make a new corrupt, and lazy in religious training, and world. first of all they ignored the minjung.46 Maitreya Buddhism enabled the minjung Chosun Dynasty to endure these social sufferings through As Buddhism in the Goryeo Dynasty had legends, festivals etc. At the end of the become corrupt, and had acquired 17th century, Maitreya faith led to a enormous temple possessions, the nationwide peasant uprising. “If Maitreya minjung turned back with disappointment. Buddha comes, the world will be changed The Chosun Dynasty (1392-1910 AD), to replace the old world.”51 which succeeded it, adopted a policy of suppressing Buddhism, and adopted Because minjung thought that Buddha Confucianism because of the enormous was for the ruling class and had become a corruption in Buddhism. The new Chosun source of oppression for the minjung, the Dynasty, through the policies of its minjung expected the end of the world and political, economic and administrative predicted the coming of a new world with 52 base, was propelled to freeze the property Maitreya Buddha. The minjung looked of temples and confiscate temple land.47 exactly at the structure of the conflict However, there were large-scale between Buddha and Maitreya Buddha, Japanese invasions in the 16th century. At and tried to change history. It is a rare this time, the minjung had to endure thing in Buddhist history that the Maitreya double sufferings caused by the Buddha appeared to be in conflict with aggressions of foreign powers outwardly Buddha. It is similar to the emergence of a and the oppression of the feudal rulers prophet, and the eschatology and internally. Buddhist monks and the expectation of the Messiah are also the minjung actively participated in and expectations for a new world of the defended Korea in the wars, and resisted minjung in Old Testament times. If oppression by revolt against the feudal Christianity was corrupt, and represented rulers.48 the ruling class, then the minjung would be disappointed and frustrated, and Uprising of Minjung Maitreya Faith in expect an eschatological messiah. the 17th century Two Japanese invasions had brought big Minjung Theology and Minjung changes in the social order. The ruling Buddhism in the Context of class was helpless in front of the invasions Globalization and Global Empire and its authority had failed, leading to anger among the minjung who became Global capitalism is very powerful in motivated and stronger to liberate encouraging the process of globalization. themselves from their oppressed status. There is only one country now which The minjung acquired aspirations for dominates the world and that is the United freedom in the contexts of the exploitation States. The power of the global empire is of feudal loyalty, natural disasters, trying to monopolize all areas of economy, epidemics and famine.49 The ruling class education, science, space, technology, exploited the people by denuding more agriculture, and culture etc. The World Trade Organization, centered on the
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United States’ interests, is achieving the thousand conservative and fundamentalist legal removal of international barriers. missionaries to Asia, Africa, Latin This is based on the US military presence America, Russia and China for the around the world. Religious dialogue will “Kingdom of God”, in the same way as the reflect on these themes for world peace. Western imperialistic mission in the past. They spread conservative and Ancient Israel was damaged by the fundamentalist faiths worldwide. Because empires of ancient Egypt and ancient some Korean missionaries encourage Assyria, Babylon and the Roman Empire, religious and cultural collisions, this results but since the Roman Empire (312 AD) in conflicts with the native people of those until today, Christianity has been the countries to which they travel. It is dominant ruling ideology in Asia, Africa increasingly the case that Korean and Latin America. Here, I would like to missionaries are excluded and isolated ask whether Western European theology from these native people because of their has contributed to the ruling ideology and materialism and fundamentalist attitudes, its historical imperial expansions. Has stressing only conversion to Christianity European and American theology come to and their very narrow prejudices. have supremacy in Asia, Africa and South America? Christianity has to respect these This is the result of the Korean church continents’ long histories, traditions, having accepted and become dependent religions and cultures. It is also urgent that on the conservative churches of the USA, Asian, African and South American and then of Korea sending missionaries in theologians become independent of the same way. They focus on spiritual Western Christianity and colonial warfare, combating mission and playing a consciousness. role at the forefront of imperialism for the purpose of the conversion of all religions. In the Korean context, most of the conservative missionaries who came from Finally, Christianity is no longer limited to Europe and the United States to Korea Deuteronomy’s idea which presents an 150 years ago have had a large influence exclusive attitude based on the prohibition even upon today’s church. But the of idolatry, but has to be open and in conservative church in Korea is losing its exchange with Buddhism, Eastern social conscience because of its emphasis philosophies, Islam, Judaism, Hinduism on individual, selfish faiths, lack of social etc. for world peace and reconciliation in consciousness, mega-churches, having a the 21st century. lot of real estate and riches, corruption, an exclusive attitude toward neighbour Minjung Christianity and Minjung religions, and theological toadyism to Buddhism have to focus on global peace Europe and the USA. We need to learn to and religious conflicts, and furthermore on look back to the history of Korean the new liberalism, ecological and Buddhism which had secular power, environmental concerns, women, poverty, wealthy temples, conservatism, and which the global empire war and other issues. disregarded the life of the minjung. The People of different religions can work Korean church attracts people with a together to address these kinds of cheap slogan of salvation, “If you believe concerns. Many religious scholars and in Jesus, you go to heaven, otherwise you leaders seek to create a new theological go to hell.” At the same time, these paradigm from the perspective of the churches are growing so fast. minjung, the oppressed. First of all, Christianity has to overcome the dualist In addition, many Korean churches (the good and the evil) thought of Western interpret the Bible through a Europe which sets up oppositions. It is fundamentalist doctrinal approach, and time to stop looking at life through the have aggressive and exclusive attitudes gaze of Western theology, and instead to toward neighbour religions. Korean look through the gaze of the minjung in churches have sent some thirty to fifty Asia, Africa and South America.
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Minjung Theology and Buddhism in Korea Eunkyu Micah Kim
The above text is a revised version of the article “Minjung Theology and Minjung 20 Ibid. Buddhism in the Context of Korea”, first 21 Ibid., 31. 22 published in Madang: International Journal Ibid., 205. 23 Ibid., 206. of Contextual Theology in East Asia, 24 Volume 17, June 2012. It is based on a Ibid. 25 Ibid., 208. paper given at the WCC consultation on 26 Ibid., 209. Christian self-understanding in the context 27 Ibid., 123. of Buddhism held in December 2009. 28 Ibid., 124-125. 29 Ibid. 30 1 Uihaeng Jeong, The History of Korea Kwangsun Suh. (1981) A Biographical Buddhism, p. 14. Sketch of an Asian Theological Consultation. 31 Ibid., 16. In: Yongbok Kim (ed.), Minjung Theology, 32 Ibid., 29. CTC-CCA publication, Singapore, p. 15-37, 33 Uihaeng Jeong, The History of Korea 17-18. 2 Buddhism, p. 157. Bodhissattva means a being of 34 Ibid., 159. enlightenment, and refers to the one who 35 Jongman Han. (1998) The Thought of Korea makes vows to attain enlightenment and to Buddhism. Minjoksa, Seoul, p. 74-76. save suffering beings, and thus sets out on a 36 Uihaeng Jeong, The History of Korea long course of practice. (2002) The Korean- Buddhism, p. 160. English Buddhist Dictionary. Bulkwang Press, 37 Ibid., 134. Seoul, p. 147. 38 3 Ibid., 135. Eun Ko. (2009) Mahāyāna Buddhism Belief. 39 Youngsup Ko. (2001) Search of Wonhyo. Literary and Intelligence (Korean), Spring. 4 Yongisa, Seoul. Seonhwan Byeon. (1996) Interfaith Dialogue 40 Dongshin Nam. (1999) Wonhyo. Saenuri, and Theology in Asia (Korean), Korea Institute Seoul. of Theology, Byeongcheon, p. 333-334. 41 5 Uihaeng Jeong, The History of Korea Namdong Suh. (1983) Search of Minjung Buddhism, p. 136. Theology (Korean), Hangilsa, Seoul, p. 77. 42 6 Ibid., 137. Ikgu Yeo. (1985) Introduction to Minjung 43 Jongman Han, The Thought of Korea Buddhism (Korean), Pulbit, Seoul, p. 33. 7 Buddhism, p. 84-94. Uihaeng Jeong. (1992) The History of Korea 44 Byungwook Lee. (2002) The Thought of Buddhism (Korean), Hanmadang, Seoul, p. Goryeo (Korean). Hyean, Seoul, p. 33-38. 14. 45 8 Ibid., 48-49. Ikgu Yeo. (1989) The Faith of Minjung 46 Ikgu Yeo, Introduction, p. 248. Buddhism: Philosophical Religion and 47 Ibid., 249. Religious Philosophy. In: National Buddhism 48 Ibid., 315-336, 334. (Korean), Dongkwang Press, Seoul, p. 110- 49 Ibid., 339. 119. 50 Ibid., 340. 9 Ibid., 119. 51 10 Ibid., 341. Ikgu Yeo, Introduction to Minjung Buddhism, 52 Ibid., 342. p. 37. 11 Ibid. 12 Eung Hyun. The Practice Idea of Mahāyāna Buddhism. National Buddhism, p. 120-132. 13 Ibid. 14 Ikgu Yeo, Introduction to Minjung Buddhism, Eun-Kyu Micah Kim is an Anglican priest p. 51. and professor of the Old Testament 15 Ibid., 24. Sungkonghoe (Anglican) University, 16 Ibid., 65. Seoul, Korea, interested in Buddhist- 17 Ibid. Christian and inter-faith dialogue. He is a 18 Joonho Cho. (2002) Social Practice managing editor of Madang: International Movement in the Early Buddhism. The Idea Journal of Contextual Theology in East and History of Practice Buddhism (Korean), Asia. His recent Korean publications are Hangwon Press, Seoul, p. 13-60, 34-50. Newly Seeing God (2009) and Religious 19 Ikgu Yeo, Introduction to Minjung Buddhism, Power in the Old Testament (2013). p. 30.
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The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders
Fr Maurice Borrmans
The French original of this article was non-Christians who “are related in various originally given as a paper at the October ways to the people of God.” In the first 2008 conference organized by the World place, says this text: Council of Churches on Christian-Muslim relations and the document A Common We must recall the people to whom the Word. Due partly to its length and partly to testament and the promises were given the need to translate it into English, it was and from whom Christ was born according not possible to include it in Current to the flesh. On account of their fathers Dialogue 52 (July 2012) when the other this people remains most dear to God, for papers from this conference were God does not repent of the gifts He makes published. Although “dated” by the nor of the calls He issues. passage of five years since the paper was first delivered, the paper contains such a But then straightaway afterwards we read: comprehensive overview of the Roman But the plan of salvation also includes Catholic position on interreligious dialogue those who acknowledge the Creator. In and the initiatives linked to A Common the first place amongst these there are the Word that it is an invaluable resource Muslims, who, professing to hold the faith which is good to make available. of Abraham, along with us adore the one Throughout his paper, Father Borrmans and merciful God, who on the last day will regularly refers to what is now usually judge mankind. (Section 16) called A Common Word as the Letter of the 138. We have deliberately kept this It is well known that this is restated in a terminology, as part of the argument more detailed and precise way in the offered by the paper is the comparison Declaration on the Relation of the Church and contrast with an earlier Letter of the to Non-Christian Religions (Nostra Aetate) 138. in Section 3:
In relation to the issue of Muslim-Christian The Church regards with esteem also the dialogue, the Roman Catholic Church has Moslems. They adore the one God, living at its disposal both a number of and subsisting in Himself; merciful and all- fundamental texts and a regular practice powerful, the Creator of heaven and earth, which seeks to be the expression of such who has spoken to men; they take pains texts, even if in an undoubtedly limited to submit wholeheartedly to even His and imperfect fashion. The Church inscrutable decrees, just as Abraham, with received the Letter of the 138 in a very whom the faith of Islam takes pleasure in positive way. This forms the basis for my linking itself, submitted to God. Though report, which first takes a look at the key they do not acknowledge Jesus as God, Catholic reference texts; then gives a they revere Him as a prophet. They also detailed presentation on the Letter itself; honour Mary, His virgin Mother; at times and finally, what is now following on from they even call on her with devotion. In it – letters, meetings and projects. addition, they await the day of judgment when God will render their deserts to all 1. Key Catholic Reference Texts those who have been raised up from the We must start with the Second Vatican dead. Finally, they value the moral life and Council, notably in the Dogmatic worship God especially through prayer, Constitution on the Church, Lumen almsgiving and fasting. Gentium, which speaks of the bonds with
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The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans
Since in the course of centuries not a few re-read all the teaching of John Paul II in quarrels and hostilities have arisen detail, because it constantly revisits the between Christians and Moslems, this texts of Vatican II, commenting on them sacred synod urges all to forget the past and adapting them. In the book Le and to work sincerely for mutual dialogue interreligieux dans understanding and to preserve as well as l’enseignement officiel de l’Eglise to promote together for the benefit of all catholique, du Concile Vatican II à Jean- mankind social justice and moral welfare, Paul II (1963-2005), édition de Solesmes as well as peace and freedom. (2006) 1700 pages, Mgr Francesco Gioia has collected all the relevant documents We must also refer to the texts which together. include the “Solemn or Ordinary Teaching” of Popes Paul VI, John Paul II and This same collection also furnishes us Benedict XVI: the Encyclicals Ecclesiam with the two essential texts suggested to Suam (6 August 1964) and Evangelii Catholics by the Pontifical Council for Nuntiandi (8 December 1975) of Paul VI in Interreligious Dialogue (PCID). The first, which he speaks of the “dialogue of dating from 10 May 1984, is titled, The salvation” in the former and of “the Attitude of the (Catholic) Church Towards evangelization of cultures” in the latter; the the Followers of Other Religions, brings Encyclicals Redemptor Hominis (4 March together “Reflections and orientations on 1979), Redemptoris Missio (7 December dialogue and mission.” The introduction 1990) and Veritatis Splendor (6 August suggests that “the ideal of dialogue is a 1992) of John Paul II in which he speaks new landmark in a world of change. The of the “mystery of Christ” in the first, of Vatican Secretariat, after 20 years of “interreligious dialogue, an aspect of the experience, offers a document for mission of evangelization” in the second, Christian communities in an ecumenical and the “seeds of the Word, the Wisdom spirit.” In the section on Mission, the text of God” in the third. There were also John states: Paul II’s Apostolic Exhortations, especially the one described as “post-synodal”, The love of God gives the Church a addressed to Lebanon on “Islamic- mission, often reiterated, and expressing Christian dialogue” (May 1997). And if we itself in many ways. It is the duty of all, reflect on the Encyclical of Benedict XVI according to the example of Jesus, as Deus Caritas Est (God is Love) we can expressed in the early Church and in the look at it again in the light of the Letter of lives of saints, respect for freedom of the 138. conscience of the human person.
As regards the “ordinary teaching”, we can The section on Dialogue notes that particularly cite the speech of John Paul II sincere dialogue “based on personal and to 100,000 young Moroccan Muslims in social needs, and rooted in faith in God, Casablanca (19 August 1985), of which the Father, in the Son who is united to the sub-themes offer good examples: every person, and in the Spirit who is at “God: the ultimate issue of existence; work for bringing about the Kingdom, Obedience to the will of God; the concern developing the seeds of the Word” is of the Church for the Muslims; Respect for expressed in four forms: “the dialogue of human beings because of their humanity; life; the dialogue of common works; the Reciprocity in all things; God does not dialogue of specialists; the dialogue of want human beings to remain passive; religious experience.” The relationship Citizens of a ‘brotherly’ world; Ensuring between the two aspects, Mission and appropriate conditions of life for human Dialogue, is connected in two ways, “the dignity; Searching for the truth; the Church call to conversion (to God) in respect for recognises the spiritual richness of people’s conscience, and in the life-giving Muslims; to Rediscover a new dynamism; Spirit” and “the building of God’s Reign Prayer in common.” But we really need to (which is) a collaboration in God’s plan for
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the promotion of universal peace and dialogue of salvation with people of other hope, in conformity with the patience of religions, leading to a deeper commitment God.”1 and conversion to God.
The second text, of 19 May 1991, titled And, “The forms of dialogue are Dialogue and Proclamation: Reflections interconnected, touching human liberation and Orientations on Interreligious and culture”, but always “Dialogue Dialogue and the Proclamation of the requires balance, religious convictions and Gospel of Jesus Christ, tries to be even openness to truth, but promises rich more elaborate and without doubt inspired rewards.” Undoubtedly, “Difficulties in the section of the Encyclical Redemptoris dialogue can arise from various human Missio, which relates to dialogue. In the factors, which are never insurmountable.” introduction of Dialogue and Proclamation As for The mandate from the Risen Lord, it is recalled that: the “Lord Jesus sent his disciples to proclaim the Gospel which he himself had The theme is relevant in a pluralistic world proclaimed and to which he had borne where there is hesitation about dialogue witness by his life.” “The Church’s work of and questions are raised. The Day of proclamation continues that of Jesus” from Prayer for Peace in Assisi and the which comes The role of the Church, for encouragement given by Pope John Paul The content of proclamation is as follows: II are further stimuli in addressing the “Peter preached the risen Christ; Paul topic. A clarification of the terminology is announced the mystery kept hidden therefore proposed (such as the terms) through all the ages; John bore witness to evangelization; dialogue; proclamation; the Word of Life; [and] the word, religions and religious traditions. proclaimed by the Church is full of power.” 2 Moreover, “The Church relies on The Interreligious dialogue requires first of all presence and power of the Holy Spirit, …” A Christian approach to religious If there is The urgency of proclamation, traditions: the manner of it is that: “The Church A positive approach such as adopted by follows the lead of the Spirit in learning Vatican II which discovers in them the how to proclaim with qualities derived from effects of God’s grace and the action of the Gospel in close union with Christ.” It is the Holy Spirit, yet stresses (also) the role committed to this, “even if the of the Church’s activity. The history of proclamation meets with difficulties on the God’s saving deeds extends beyond the part of Christians and from outside the chosen people to include all nations. The Christian community”, for “Within the universal mission of Jesus announced evangelizing mission of the Church, God’s Reign reaching out to all peoples. proclamation is a sacred duty.” In The early Fathers offered a theology of conclusion, it notes that “Interreligious history developed anew by the dialogue and proclamation are interrelated Magisterium. Pope John Paul II teaches yet not interchangeable”, for: the mystery of the unity of humanity and The Church’s mission must be sensitive to the unity of salvation. Discernment is circumstances. The Church’s mission needed and in dialogue all are challenged. extends to all, in dialogue and It is also necessary that one should know proclamation, as two ways of the same The place of interreligious dialogue in the mission, [for] Love wishes to share under evangelising mission of the Church. This the guidance of the Spirit and according to means that: the example of Jesus who gave himself for all humankind. The Church is the universal sacrament of salvation, the seed and beginning of the And this is why “special attention to each religion demands study and prayer” which Kingdom, and to her all (human beings) 3 are related. The pilgrim Church advances takes account of its specificities. towards the plenitude of divine truth in a
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The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans
We must also add to these texts the to draw out the consequences of these for synthesis made by the Catholic experts of a theology of religions: the International Theological Commission (October 1996, published 1997), then Given this explicit recognition of the approved by the Commission’s then presence of the Spirit of Christ in the President, Cardinal Ratzinger. Entitled religions, one cannot exclude the Christianity and the World Religions, the possibility that they exercise as such a document explores in its first section certain salvific function; that is, despite theology of religions and discusses the their ambiguity, they help men achieve salvific value (of non-Christian religions) their ultimate end … The religions can according to various theological stances also help the human response, insofar as which may be adopted: they impel man to seek God, to act in accord with his conscience, to live a good Exclusivist ecclesiocentrism – the fruit of a life … The religions can be carriers of specific theological system or of a saving truth only insofar as they raise men mistaken understanding of the phrase to true love. extra ecclesiam nulla salus – is no longer defended by Catholic theologians after the And that is why the document signals clear statements of Pius XII and Vatican II some justified reservations vis-à-vis the … Christocentrism accepts that salvation “pluralist theology of religions”, may occur in religions, but it denies them reservations which have been confirmed any autonomy in salvation on account of by the document Dominus Jesus of the the uniqueness and universality of the Congregation for the Doctrine of the Faith salvation that comes from Jesus Christ. (6 August 2000): “Therefore, the pluralist This position is undoubtedly the one most theology, as a strategy of dialogue among commonly held by Catholic theologians … the religions, not only is not justified in Theocentrism claims to be a way of going consideration of the truth claim of one’s beyond Christocentrism … We can own religion, but simultaneously destroys distinguish a theocentrism in which Jesus the truth claim of the other side.” We can Christ, without being constitutive of, is find in the document some useful considered normative for salvation, and considerations for dialogues between another theocentrism in which not even Christians and Muslims: this normative value is recognized in Jesus Christ. To the extent that these dialogues take place among specialists and are effected The document discusses these at length in everyday life in words and actions, they and concludes that “Interreligious dialogue not only engage the persons who carry on is based theologically either on the the dialogue but also and in first place the common origin of all human beings God whom they profess. The interreligious created in God’s image, or on their dialogue as such implies three common destiny which is the fullness of participants. Therefore in it the Christian life in God, or on the single divine plan of [and the Muslim as well] is faced with two salvation through Jesus Christ, or on the fundamental questions on which the active presence of the divine Spirit among meaning of the dialogue depends: the the followers of other religious traditions.” understanding of God and the In its second section the document recalls understanding of man … each participant the fundamental theological in fact expresses himself according to a presuppositions for a coherent Christian definite understanding of God; implicitly he view on this subject: the Father’s initiative poses to the other the question, Who is in salvation; the unique mediation of your God? The Christian cannot hear and Jesus; the universality of the Holy Spirit; understand the other without posing this the Church as the universal sacrament of question to himself … what is the God one salvation. This permits in the third section is dealing with, and in the final analysis, what is the man with whom one is
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concerned? An implicit anthropology is framework of the two-fold commandment also involved in the interreligious dialogue to love God and one’s neighbour, dear to for the relationship of each person to the the Jewish-Christian tradition. true and living God is implied. It is impossible to exaggerate the The document concludes by insisting on importance of the “spirit of openness” the importance of prayer, “There is a close which this Letter represents for Muslim- relationship between prayer and dialogue Christian dialogue, and that is why it is ... If on the one hand, dialogue depends right to understand its tenor as being on prayer, so, in another sense, prayer positive to give positive appreciation to its also becomes the ever more mature fruit affirmations, without asking questions of dialogue.” about its silence in respect of certain quranic verses which are still problematic These are the principal reference texts for Christians. Can we say that the Letter which Catholics have at their disposal is representative of contemporary Islam? today to engage in the dialogue of life and What is its exact structure? How far is it the dialogue of salvation with their Muslim innovative, while seeking at the same time friends. A Finnish Lutheran theologian, to be faithful to tradition? How can we Risto Jukko, who is a friend of mine, has discern in it an initiative which promises a explored these theological elements in a renewed dialogue? Such are the very interesting thesis which he has questions which it is good to pose about it called, Trinity in Unity in Christian-Muslim and to which a careful analysis of the text Relations: The Work of the Pontifical can offer some appropriate answers. Council for Interreligious Dialogue.4 It is the expression of an enlarged 2. The Letter of the 138 seeking “A consensus (ijmâ‘) Common Word between Us and You” The signatories of the Letter number 138, representing 43 nations, both from the It is with this title that the 138 Muslim world, and from the Western representatives of contemporary Islam, context. They include ‘ulamâ’, muftî-s, assembled under the auspices of the theologians, jurists, intellectuals; they Royal Jordanian Academy for Research belong mainly to the Sunni world, but they on Islamic Civilization, addressed an open also include representatives of the Shi’ite letter on 13 October 2007 to the religious tradition as well as other minority groups. heads of various Christian communities We are aware of the importance for throughout the world on the occasion of ‘Îd Muslims of the expression of “consensus” al-Fitr, and on the one year anniversary of (ijmâ‘) – it is the third source for orthodox the [Open] Letter of the 38 [Muslim Muslims, following on after the Qur’an scholars] to His Holiness Benedict XVI. itself and the Sunna or tradition of the The title is eminently quranic, because Prophet. All the scholars have been they are invited by their sacred book to gathered by the Jordanian Academy Âl al- say, “O People of the Scripture! Come to a Bayt (The family of the Household of the common word between us and you” (Sura Prophet) to take part in “research on 3:64). The Letter of the 138 is seeking to Islamic civilization”, in which the Academy suggest that, compared with the Letter of has been engaged for almost 20 years, the 38, the consensus reflects both an due to the interest which the previous King enlarged number of signatories but also Hussain, as well as his brother Prince offers a “reprise” of some of the essential Hassan, had in this subject – witnessed to passages of the earlier Letter. The new by numerous Muslim-Christian feature of the Letter of the 138 lies in its consultations with Anglicans, Orthodox, redefinition of monotheism, in which it Catholics and Lutherans. All the scholars affirms that in various ways that Muslims, had the opportunity to scrutinise the text Jews and Christians have at their heart and to bring their observations, the same confession of the one and suggestions and proposed changes to it. unique living God, and sets it in the
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The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans
Among the signatories we can particularly • Prince Ghazi bin Muhammad bin Talal, note the following: Jordan, President of the aforementioned Academy of Amman • Mustafa Cherif, a former minister and ambassador of Algeria who had the honour of being invited, on 11 The structure of the document is based November 2006, to have a very frank on the double commandment – Love of meeting and discussion with Benedict God and of the Neighbour XVI Two pages of introduction to the • Bu Abd Allah Ghulam Allah, Minister of document recall Muslims, Christians and Religious Affairs of Algeria Jews to their common monotheism. To • Ekmeleddin Ihsanoglu, Turkey, Muslims, the Qur’an instructs: “Say: He is Secretary-General, Organization of the God, the One! God the self-sufficient Islamic Conference besought of all” (112:1-2) and “Invoke the • Abd Al-Aziz bi ‘Uthman Al-Tweijiri, Name of thy Lord and devote thyself Saudi Arabia, Director of ISESCO (the (tabattal) to him with a complete devotion” Islamic Educational, Scientific and (73:9). To Christians, Jesus teaches: Cultural Organization – the Islamic UNESCO) “‘Hear, O Israel, the Lord our God, the Lord is One. And you shall love the Lord • Muhammad Al-Sammak, Lebanon, your God with all your heart, with all your Secretary-General of the National soul, with all your mind, and with all your Council for Islamic-Christian Dialogue strength.’ This is the first commandment, • Hisham Nashabeh, Lebanon, Dean of and the second, like it, is this: ‘You shall Education at the Makassed Association, love your neighbour as yourself.’ There is Lebanon no commandment greater than these • Shakir Al-Fahham, Syria, Head of the (Mark 12:29-31).” Arabic Academy, Damascus • Muhammad Sa‘id Ramadan Al-But, This double commandment is, according Syria, Dean, Department of Religion, to the Letter, related to the quranic verse University of Damascus already cited, but then developed: “O • Ali Jum‘a, Grand Mufti of the Republic People of the Scripture! Come to a of Egypt common word between us and you: that • Ahmad Muhammad Al-Tayeb, Egypt, we shall worship none but God, and that President of Al-Azhar University (now we shall ascribe no partner unto Him, and Sheikh Al Azhar) that none of us shall take others for lords • Hasan Hanafi, Egypt, Professor of beside God. And if they turn away, then Philosophy at the University of Cairo say: Bear witness that we are they who • ‘Izz Al-Din Ibrahim, Adviser for Cultural have surrendered (unto Him)” (3:64). Then Affairs to the Prime Minister of the UAE recalling that the Qur’an invites • Aref Ali Nayed, Libya, former Professor Muhammad and the Muslims to dialogue at the Pontifical Institute for Arabic and as follows: “Call unto the way of thy Lord Islamic Studies (PISAI), Rome, and at with wisdom and fair exhortation, and the University of Kuala Lumpur, contend with them in the fairest way. Lo! Malaysia and adviser to Prince Ghazi thy Lord is Best Aware of him who • Seyyed Hossein Nasr, Iranian- strayeth from His way, and He is Best American, Professor at George Aware of those who go aright,” (16:125) Washington University, Washington, the Letter then develops its argument in USA three sections. • Mustafa Ceric, Bosnia, Grand Mufti of The first section explores “Love of God” Sarajevo (hubb Allâh) first of all in Islam (five • Abdel-Kabeer Al-Alawi Al-Madghari, pages) and then in the Bible (two pages). Morocco, former minister of Religious Beginning from the shahâda (confession Affairs
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of faith), and focusing only on the first for yourself.” From this comes the part, the great shahâda, “There is no god insistence on “piety” (birr), which means but God”, the text then develops that one: monotheism (tawhîd) out of it, based on a “saying” (hadîth) of Muhammad which Giveth wealth, in spite of love for it, to affirms that “The best that I have said – kinsfolk and to orphans and the needy and myself, and the prophets that came before the wayfarer and to those who ask, and to me – is: ‘There is no god but God, He set slaves free; and observeth proper Alone, He hath no associate, His is the worship and payeth the poor-due. And sovereignty (mulk) and His is the praise those who keep their treaty when they (hamd) and He hath power over all make one, and the patient in tribulation things”, illustrating each of the affirmations and adversity and time of stress. Such are of this hadîth by numerous citations from they who are sincere. Such are the pious. the Qur’an (33:4; 2:165; 39:23; 67:1; (2:177). 29:61-63; 14:32-34; 1:1-7; 19:96; 2:194- 196; 9:38-39; 64:1; 64:4; 64:16; 6:162- God is always the first and the last witness 164; 3:31; 73:8), sometimes corroborated of such piety (3:92). by other hadîth-s. We should note that the Referring to the Bible, the text revisits only quranic verse where there is a Matthew 22:38-40 and Mark 12:31, which mention of “Love of God” is not actually a pick up from the more detailed statement commandment, but rather in a polemical of Leviticus 19:17-18. In conclusion, it is context: “Yet there are men who take stated: “On these two commandments rivals unto God: they love them as they hang all the Law (Nâmûs) and the should love God. But those of faith are Prophets” (Matt. 22:40). more intense in their love for God” (2:165). The Letter does not mention, and for good The third section comments, in four reason, the verse where it is said, “God pages, on the sentence “Come to a will bring a people whom He will love and common word between us and you” they will love Him” (5:54); for it also (3:64). The “Common Word” consists of speaks there of the apostasy of some, the two-fold commandment of love of the then of a community “humble towards the only God and of our fellow-man, repeating believers, stern towards the disbelievers”! some of the citations mentioned The two pages which deal with the Love of previously, (Deut. 6:4; Mark 12:29; Matt. God in the Bible reiterate the “Hear O 22:40; Qur’an 112:1-2). This is taken as Israel!” of Deuteronomy (6:4) since Jesus proof that Muhammad did not bring Christ repeats it in his teaching of the two anything new (Qur’an 41:43; 46:9). Based commandments which turn into one (Matt. on this is the condemnation of idols and 22:34-40; Mark 12:28-31), which are the demand for justice (16:36; 57:25). And Gospel echoes of Deut. 4:29; 10:12; the “Come”, which invites its listeners not 11:13; 13:3; 26:26; 30:2; 30:6; 30:10; and to “ascribe a partner unto Him, and that of Joshua 22:5, taken up by Mark 12:32- none of us shall take others for lords 33 and Luke 10:27-28. The Letter besides God” (3:64), is held to signify, explicates what are the respective according the great commentator Tabarî, meanings of the Greek words for “heart”, that “Muslims, Christians and Jews should “soul”, “mind” and “strength”. These are all be free to each follow what God citations or references which will in the commanded them, and not have ‘to final analysis confirm the teaching of the prostrate before kings and the like’”; for prophetic hadîth cited above. God says elsewhere in the Holy Qur’an: “Let there be no compulsion in religion …” The second section discusses the “Love (2:256), which in turn guarantees religious of fellow-man (or of neighbour)” (hubb al- liberty “unconditionally” (60:8): jâr) in less than two pages. In Islam, according to a prophetic hadîth, “None of As Muslims, we say to Christians that we you has faith until you love for your are not against them and that Islam is not brother (or your neighbour) what you love against them—so long as they do not 60
The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans wage war against Muslims on account of monotheism by this double love of God their religion, oppress them and drive and of the neighbour, thus giving to their them out of their homes. reading of the Qur’an this note of “spiritual internalisation” which the Letter of the 38 The Letter then asks Christians to take had already revealed – given that that another look at the passage in their Bible earlier Letter had insisted on the nearness (Matt. 12:30; Mark 9:40; Luke 9:50) where of God to every believer. Does not a Jesus declares, “He who is not against us hadîth reported by Al-Ghazali state, is on our side” (Mark 9:4). Now, affirms “Whoever says, ‘There is no god but God’ the Letter, Muslims believe in Jesus as has the right to enter paradise”? The being “a Messenger of God and His Word conventional attitudes of obedience, which he cast unto Mary and a Spirit from submission and adoration are replaced by Him” (4:171). There is therefore in this a a vocabulary which seems common to “common belief”, even if the faith of Muslims, Jews and Christians: it becomes Christians in relation to Jesus is very a question of love, and it is true that the different: is he not Yasû‘ (God saves) for Qur’an affirms that God loves “the pious” Christians, but ‘Îsâ for Muslims? The (376; 9:4; 9:7), “the beneficent” (3:134; Letter recognizes that among the People 3:148; 5:13; 5:93), “the patient” (3:146), of the Scripture there is “a staunch “the just” (5:42; 49:9; 60:8), “the pure” community who recite the revelations of (9:108) and “those who put their trust in God” (3:113-115) and affirms that Muslims him” (3:159), even if the 99 Beautiful also believe in all the historical prophets Names do not say that he is “loving” (2:136-137). The words “Between us and (muhibb). And now that the love of God you” is ultimately an appeal to unite the and the love of the neighbour are so witness of believers (“Together they make closely bound together in the Letter that up more than 55% of the world’s they seem inseparable from each other, population”) confronted with the dangers no one can claim to love God if he or she of the present, because the three does not love their neighbour! This is an monotheistic religions have to guarantee affirmation which comes very naturally to peace to humankind today. References Christians, because it forms part of the are made to the Qur’an (16:90) and the essential principles of their faith and Gospel (Matthew 5:9; 16:26). And the practice, but it is an affirmation strangely Letter cites as its conclusion the verse that new to many Muslims who most readily is considered to speak about “religious associate Islam with respectful adoration pluralism”: and trustful submission. Moreover, biblical texts are often cited by the Letter without Had God willed He could have made you the least hint of “falsification” (tahrîf) one community (umma). But that He may against them, and one of the 23 try you by that which He has given you commentary notes even refers to a text (He has made you as ye are). So vie one from St Paul (note 4). These notes are with another in good works (fa-stabiqû l- also in themselves, honest efforts to find khayrât): Unto God ye will all return (5:48). values common to the three monotheistic The Letter presents itself as a text religions. which is both innovative and traditional What are the unexpected elements in this at the same time Letter? What constitutes the master text? The signatories of the Letter therefore Is it the one published in Arabic or rather wished to re-read the key texts of the that transmitted in English? It seems likely Qur’an and the Sunna in the light of the to be the latter. Indeed, when the text double commandment to love God and speaks of “the love of God in the Bible”, love the neighbour which lies at the heart the Arabic text here says “in the Gospel” of Jewish belief and the Christian faith. (and gives to it an Old Testament!) and Focusing only on the first part of the when it cites “Jesus Christ”, the Arabic shahâda they are seeking to define version speaks of ‘Îsâ l-Masîh, an
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expression which is neither quranic (the the injunction “No compulsion in religion”; Qur’an has either simply al-Masîh or ‘Îsâ it tempered the understanding of the ibn Maryam), nor Christian (where Jesus absolute transcendence of God affirming is called Yasû‘ al-Masîh), but which that God is also near to his creatures, it exactly translates the words “Jesus Christ” affirmed the harmony between faith and in the English version. However, other reason in Islam, it made clear that there details seem to give a certain priority to are different forms of jihâd, it recalled that the Arabic text. And that leaves the reader the Muslim conquests had respected the wanting more! It is also surprising that an religion of the conquered populations by excellent hadîth in the Arabic text has not granting them “protected status” been translated into the English, French (dhimma), it stated that Muhammad had and Italian versions: “Human beings are never claimed to bring anything new, it the family of God (‘Iyâl Allâh): he or she challenged the choice of experts made by who is most useful to their family is the Pope Benedict XVI, and it lastly called for most loved by God.” In any case, the dialogue and collaboration citing Letter does not depart from a traditional extensively from texts of Vatican II and the style of presentation by accumulating declaration of Pope John Paul II. That quranic quotes and prophetic hadîth-s, earlier Letter of the 38 was addressed although it isolates them from their only to Pope Benedict XVI, whereas the contexts, which allows them to be given a present Letter is sent to all the leaders of wider and dialogical interpretation. The Christian communities, respecting question of proper vocabulary is also carefully their hierarchy of precedence taken seriously, because although there is and titles, asking them to make, in some still mention of the “People of the Book” way, an ecumenical response to the (Jews and Christians), the text also contents of the Letter (A Common Word). speaks of Jews and Christians as such, Its tone is more irenic even if some with the latter being translated as quranic quotations need to be specified Masîhiyyûn and not as Nasârâ. What is more precisely, while others, not more, the English, French and Italian mentioned, are asking for clarification as versions never translate the quranic term Abdelwahab Meddeb had already muslim by Muslim/Moslem (unlike many suggested in his commentary on the Islamic translations), but rather by the Letter of the 38, published in La phrases “soumis à Dieu”, “surrendering conférence de Ratisbonne: enjeux et unto God”, “sottomesso a Dio”, which can controverses. apply to every monotheistic believer whether they be Muslim, Jew or Christian. So we have a text which brings together a These are all aspects which indicate a large number of Muslim leaders of all serious effort to adapt to the intended schools and traditions and which is interlocutors of the Letter, in spite of the addressed to the leadership of the fact that the Letter begins with the classic Christian communities throughout the formula “In the name of God, the all entire world, reminding both groups of merciful, the compassionate”, and their common responsibility towards a concludes with the blessing of peace (wa- humanity which never ceases to unearth l-salâmu ‘alay-kum). misunderstandings, conflicts and divisions of all sorts. Paradoxically, the invitation Promising aspects revealed by careful made here to all is in line with that desired and unbiased scrutiny by the Vatican II Declaration of the We definitely have to take the Letter of the Relation of the Church to non-Christian 38 of October 2006 as the starting point Religions (Nostra Aetate): “To promote for understanding the intentions and the together for the benefit of all mankind contents of this Letter (A Common Word). social justice and moral welfare, as well as The Letter of 2006 was unfortunately not peace and freedom.” It’s a question, then, unpolemical, drafted quickly it seems, as a of modern forms of the love of the response to the Regensburg lecture. That neighbour that the present Letter wishes Letter focused on the historical context of to link closely to the love of God, in turn
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The Roman Catholic Church and the Letter of the 138 Muslim Religious Leaders Maurice Borrmans the perfect expression of that “loving” or souls” whose fate is at stake. Doesn’t the “delicious” monotheism, envisaged by Ibn Letter state that “the same eternal truths Khaldun in his era (tawhîd dhawqî). of the Unity of God, of the necessity for Haven’t the quranic texts drawn on in the total love and devotion to God (and thus Letter been constantly recalled and shunning false gods), and of the necessity meditated upon in numerous Christian- for love of fellow human beings (and thus Muslim gatherings that we have had justice), underlie all true religion”? during these last four decades? All the partners in the dialogue know only them This is indeed what Christians have too well, while there are other texts (which claimed for nearly twenty centuries, speak with warlike accents or in picking up on and spelling out the discriminatory terms) which are still message of witness given formerly to waiting for a re-reading to contextualize Israel, the people of the First Testament: their content. It is therefore to be to believe in the One God requires welcomed that this contemporary ijmâ‘ knowing him and loving him, and seeks to privilege such texts in the context recognizing also that all human beings, of a renewed dialogue in which the two- created in his image and after his fold love of God and of the neighbour likeness, and worthy to be loved with the appears as the perfect expression of the same love with which God is loved. It is faith in the one God, Creator and Merciful. appropriate therefore to welcome this Was not the first encyclical of Benedict Letter as the dawn of a new stage in XVI titled, “God is Love”? Hasn’t Muslim Muslim-Christian dialogue, which allows tradition always maintained that faith the dialogue partners to discuss at last the without works will not suffice for the most fundamental problems which success of a believer? The invitation to distinguish them, divide them or lead them “vie with one another in good works” to oppose each other, in order to work seems to correspond well to the urgency together in a concrete way to apply those of the hour in a world which is threatened human rights, defined in 1948, which by the “clash of civilizations” and the correspond to the demands of the natural vagaries of globalization. law, dear to Christians, as well as to the principles of Sharî‘a to which Muslims give Without the need to stick closely to all the importance – working together on this concrete proposals of a political or basis even if the anthropologies and strategic nature made at the conclusion of theologies which they respectively use as the third section, and while regretting that justification are different. The experience the Letter nowhere denounces in its pages acquired over forty years and through the acts of violence or terrorism that many Muslim-Christian meetings allows certain groups of Muslims are committing us to understand better the positive today “in the name of God” for whatever response made to this Letter by many reason, should we still welcome with Christian figures and institutions. As interest the suggestions that the Letter mentioned previously, “all human beings makes for a future dialogue? For, “If are of the family of God: the one who is Muslims and Christians are not at peace, most loved by God is he or she who is the world cannot be at peace.” Their most useful to his or her family.” The fact “common word” must therefore embrace that the Letter of the 138 has prompted all current forms of the two-fold love of numerous initiatives as “follow up” is God and the neighbour: their dialogues beneficial, both on the Christian and on must provide an opportunity for sharing the Muslim side. We can only give some and exchanging their spiritual experiences examples, which enable us to see how it and theological renewal, just as “the offers the promise of the renewal of neighbour” cannot be restricted to only the Muslim-Christian dialogue. horizons of their co-religionists, for the scope is no more or less than all men and 3. Following on from the Letter of the women: it’s the question of “our eternal 138 Muslim Scholars
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Having just explored the Letter of the 138 Such common ground allows us to base and given an initial appreciation, now dialogue on effective respect for the provides an opportunity to look at what dignity of every human person, on followed. What were actually the various objective knowledge of the religion of the reactions and responses that this Letter other, on the sharing of religious provoked? There has been the response experience and, finally, on common of the Holy See, the declaration of PISAI, commitment to promoting mutual respect the letter of Prince Ghazi in the name of and acceptance among the younger the 138, the actions, the gestures, the generation. misunderstandings which followed, and the renewed possibilities for true dialogue. And it is in order to better define desirable It is that which we now need to speak cooperation in “the areas of culture and about. society, and for the promotion of justice and peace in society and throughout the The initial response of Pope Benedict world” that the Pope proposed to Prince XVI Ghazi “to receive Your Royal Highness How, therefore, has this Letter been and a restricted group of signatories of the received and what are the reactions which open letter, chosen by you” at Rome itself, it had provoked from each side? Much has for a “working meeting” with the PCID, happened since October 2007. The Pope with the cooperation of some specialized immediately welcomed with interest this Pontifical Institutes. Letter of the 138 and was quick to make this known, through Cardinal Tarcisio As can be seen, this attitude of Benedict Bertone, to His Royal Highness Prince XVI is in line with the spirit of openness Ghazi bin Muhammad bin Talal, President and of dialogue of the Holy See, which it of the Âl al-Bayt Institute for Islamic has always continued to maintain after the Thought. In his letter addressed to the misunderstandings of autumn 2006. The Prince, dated 19 November 2007, the message of Cardinal Jean-Louis Tauran, Cardinal expressed the Pope’s thoughts in President of PCID, addressed to all these terms: Muslims for the end of the fast of Ramadan 1428/2007, 28 September The Pope has asked me to convey his 2007, was the official expression of this: gratitude to Your Royal Highness and to all who signed the letter. He also wishes It matters that all of us witness to our to express his deep appreciation for this religious beliefs with a life increasingly gesture, for the positive spirit which integrated and in conformity with the inspired the text and for the call for a Creator’s plan, a life concerned with common commitment to promoting peace serving our brothers and sisters in ever in the world. Without ignoring or increasing solidarity and fraternity with downplaying our differences as Christians members of other religions and all men of and Muslims, we can and therefore should good will. look to what unites us, namely, belief in More precisely, Cardinal Tauran’s the one God, the provident Creator and universal Judge who at the end of time will message insisted on the necessity of deal with each person according to his or dialogue: her actions. In this spirit, the pursuit and intensification of dialogue between Christians and And the papal response added, “His Holiness was particularly impressed by Muslims must be considered important, in the attention given in the letter to the both educational and cultural dimensions twofold commandment to love God and … Dialogue is the tool which can help us one's neighbour.” Then there followed a to escape from the endless spiral of conflict and multiple tensions which mark comment about the possibilities of dialogue: our societies, so that all peoples can live in serenity and peace.
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And Benedict XVI had stressed the We were impressed by the broad scope of urgency of this during his speech of 21 this text; its breadth at the level of the October 2007 at the International signatories, one hundred and thirty-eight Encounter of Religions for Peace, Muslim personalities from numerous organized at Naples by the Community of countries of every continent, whose St Egidio, on the theme of “A World religious affiliations demonstrate a great without Violence: Faiths and Cultures in variety. There was breadth also at the Dialogue”. After having evoked “the spirit level of the addressees, all leaders of of Assisi” dear to John Paul II, he different Christian Churches, including the explained: twenty-eight named explicitly. In the same line of observation, we highlight the extent While respecting the differences of the of the area under consideration: Muslims, various religions, we are all called to work Christians, Jews and people worldwide. for peace and to be effectively committed The authors of the letter do not seek to furthering reconciliation among peoples refuge in a convenient one-sided protest … In the face of a world torn apart by on behalf of the umma, but on the conflicts, where violence in God's Name is contrary, place themselves as partners at times justified, it is important to reaffirm within humanity. For it, they offer their way that religions can never become vehicles of perceiving its foundations and of hatred; it is never possible, invoking principles, accepted also by other God's Name, to succeed in justifying evil communities, in view of its survival in an and violence. effectual and general peace.
It was during this encounter at Naples that In effect, he had the opportunity to engage in dialogue with a number of representatives … Its authors are interested in the fate of of the Jewish world and Muslim countries. the present world, at stake here and now, It was in that situation that the Ashkenazi but also in that of the “eternal souls”, a Chief Rabbi of Israel, Yona Metzger, and destiny determined elsewhere and in the the founder of the University of the United future. Arab Emirates, Ezzedin Ibrahim, expressed the wish that a “United Nations The directors and professors of PISAI of Religions” might be created under the added, auspices of the Community of St Egidio! We are also keenly aware of the special Around the same time, the Pontifical treatment that the signatories of this letter Institute for Arabic and Islamic Studies give to the supreme point of reference that (PISAI) made clear, in an official undergirds ‘the other’ as Jew or Christian, declaration by its staff, dated 25 October namely, the dual commandment of love of 2007, how it appreciated this “highly God and neighbour in Deuteronomy and significant event that we cannot fail to in Matthew’s Gospel. This willingness to notice and must accentuate its acknowledge another person in the importance.” The directors and professors deepest desire of what he or she wants to went on to say, be seems to us one of the key points of this document … At the same time, we Our long and diligent association with the appreciate the way the authors of this text, cultural and religious patrimony of Islam, as Muslims, see the proper definition of as well as our regular contacts with their own identity in these two members of the Muslim community enable commandments. They do so not by us to take note of the originality of this compliance or by politicking, but truly, gesture and entitle us to draw the solely on the basis of their proclamation of attention of non-Muslims to its qualities. divine uniqueness, (al-tawhîd), the pivot of Muslim belief. Indeed, we acknowledge The PISAI document sought to emphasize that the radical acceptance of divine the full importance of the Letter: uniqueness is one of the most authentic 65
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expressions of love owed to God alone. In writers of this text in their interpretation of addition, as faith always goes together the three parallel passages in the Synoptic with good works, as the Koran never fails Gospels. They could have chosen a much to repeat, (alladhîna âmanû wa-‘amilû l- more restrictive and minimalist exegesis sâlihât: al-Baqara 2:25), love of God is with which the Christian tradition would inseparable from love of neighbour. have provided them without difficulty and of which they were surely aware. Inspired Congratulating the authors of the Letter on by their attitude, we also would only hold their realism and their courage, the writers to the maximum interpretation according of the PISAI document recognize that: to which the texts of the Koran and the Prophetic tradition do not only restrict to They do not erase the differentiation of our members of the umma the benefits that Christological options and, on the other any good Muslim may lavish on his hand, they do not disregard the problem of neighbour, for the sake of his faith in God religious freedom which they consider a and in his exclusive love for him. crucial issue. This realism does not prevent them from having a positive view The response of Prince Ghazi bin concerning obstacles and differences that Muhammad bin Talal and plans for remain between us. This means that meeting faithful to the Koranic tradition that On 12 December 2007, Prince Ghazi inspires them, they only see in it an replied to Cardinal Bertone, asking him to opportunity for competition in the pursuit convey to the Holy Father the contents of of the common good, (fa-stabiqû l-khayrât: his letter: first of all his thanks to Benedict al-Mâ’ida 5:48). Undoubtedly, this positive XVI, then the desire to meet with him as view of problems enabled them to avoid had done His Majesty Abdallah bin Abd al- controversy, to surpass themselves, to Aziz, King of Saudi Arabia on 6 November shoulder and ignore their disappointment 2007, and lastly his intention to send three to a response that did not rise to their representatives to Rome to prepare for a expectations in the outcome of their letter gathering for dialogue. He recognized that of 2006 addressed to His Holiness. Pope the letter of the Pope had suggested that Benedict XVI. at the heart of their exchanges (their “intrinsic” aspect) they should place the The importance of this well documented common monotheistic values and the two- declaration by the PISAI staff also rests in fold commandment of love of God and of the fact that it acknowledges the the neighbour, even while accepting that, emergence of “a new and creative in respect of the different interpretations [Muslim] attitude relative to the Koranic specific to Islam and Christianity, there text and that of the Prophetic tradition. would be a reciprocal sharing of the This is in reference to certain historical “otherness”. As regards the “extrinsic interpretations, marked by particular aspect”, this would be, as was suggested situations that made access relatively by the Pope, a reflection on the Ten restricted as far as the consideration of Commandments of Sinai as a charter of non-Muslims was concerned.” What is “values common to Jews, Christians and more, Muslims.” Based on this, the following We are pleased to see that the biblical three themes were suggested: and Gospel quotations used in this 1. “Effective respect for the dignity of document come from the sources and that every human person explanations given are on occasion based 2. Objective knowledge of the religion of on the original languages: Hebrew, the other Aramaic and Greek. This is evidence of 3. A common commitment to promoting deep respect and genuine attentiveness to mutual respect and acceptance among others, while at the same time of a true the younger generation” scientific spirit ... In conclusion, we wish to insist on the a priori positive attitude of the
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in the spirit of the Letter about “A Common What developed from this is that a Word”. delegation of five members of the Amman group was received at Rome on 4-5 Following on this, the Prince quoted from March 2008, in order to work with the staff a joint statement of the Muslims who were of the PCID to organize such a gathering present at the Naples (Sant Egidio) desired at the highest level by each of the meeting of 21-23 October: two parties. The idea of a Christian- Muslim Forum was therefore made a Dialogue is by definition between people concrete project and plans were made to of different views, not people of the same assemble the following November, with view. Dialogue is not about imposing twelve Muslim and twelve Christian one’s views on the other side, nor representatives discussing the themes deciding oneself what the other side is suggested in the earlier correspondence. and is not capable of, nor even of what the Shaykh Dr Abdal Hakim Murad Winter other side believes. Dialogue starts with from the University of Cambridge had the an open hand and an open heart. It task of expressing official “reflections” at proposes but does not set an agenda the end of the two days work in April, in unilaterally. It is about listening to the which, it seems, the Libyan intellectual other side as it speaks freely for itself, as Aref Ali Nayed played an important role, well as about expressing one’s own self. as he had also done with the editing of the Its purpose is to see where there is Letter of the 138. Shaykh Hakim’s common ground in order to meet there comments recalled the importance of the and thereby make the world better, more letter A Common Word as well as the peaceful, more harmonious and more Vatican II document Nostra Aetate, as well loving. as the spirit of openness and Then the Prince’s letter recalls that understanding associated with Louis Muslims are required to practice mercy Massignon and the professors of PISAI in (rahma) in order to benefit themselves Rome. Alluding to the suffering and from the rahma of God and to enter into tragedies of contemporary humanity and “cordial discussion with the People of the ignorance and misunderstanding in Book” (29:46). The letter supposes that religious matters, the Shaykh referred to the Pope, for his part, is inspired by St the common responsibility of believers to Paul’s hymn to love which is reject extremism and exclusivism, and “longsuffering, desires to be of service and condemn all forms of terrorism. From each rejoices in the truth”, citing at length in side it was necessary to reject the relation to this 1 Corinthians 13:1-6. distorted images of the other and rather Lastly, alluding to some pronouncements strive for accurate and unbiased emanating from “certain Vatican advisors” information about who each is and what regarding a possible “theological each wants to be. He stated that as far as dialogue”, Prince Ghazi set things out the Muslim group was concerned, since clearly in his conclusion: “ they came from different regions and schools of thought the primary consensus We, like you, also consider complete which had brought them together were the theological agreement between Christians topics covered in the Letter. It was on and Muslims inherently not possible by these topics that the Forum would need to definition, but still wish to seek and focus. In conclusion, the Shaykh reported promote a common stance and co- the positive response to the Letter of the operation based upon what we do agree 138 from various Christian communities, on (as mentioned above) - whether we witnessing to its importance for the future wish to call this kind of dialogue of Christian-Muslim relations. As far as “theological” or “spiritual” or something Reformed Christians were concerned, a else. conference was scheduled for July at Yale; as regards the Archbishop of Canterbury, Dr Rowan Williams, and
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theologians of the Anglican Communion, a Christians and Muslims speak of God?” meeting would be held during the year at Commenting on the texts of Vatican II Cambridge. At Georgetown University, a which suggested possible common conference would be held in January values, he spelt out that “beyond an 2009. Expressions of interest had also apparent convergence, underlined by the been made by the Orthodox churches of choice of adjectives” we cannot “ignore Moscow and Istanbul. the differences and even radical disagreement” which make real difficulties The risk of mutual misunderstanding of for all theological dialogue, but there is a each other’s gestures and actions place for a “spiritual dialogue” such as It is true that on both sides, many of the John Paul II wished for in his address at gestures and actions seem to have Casablanca on 19 August 1985 to young engendered new misunderstandings Moroccan Muslims. This double call from about which it was necessary to explain each side based on the demands which the distinction to be made between form the identity of faith has not always “Dialogue and Proclamation”. Indeed, in been well understood by a number of Rome with its “Doctrinal Note on Some people. Yet, it was this very authentic and Aspects of Evangelization” published on demanding attitude of both witness and 14 December 2007 and approved by Pope dialogue which Mgr Francis Deniau, Benedict XVI, the Congregation for the Bishop of Nevers, had illustrated on 27 Doctrine of the Faith insisted on raising May 2007, when he had been invited in the question of an “increasing confusion” the context of an “Open Doors” day of a around the notion of “evangelization” Training Center for Imâms: “Without which could be perceived as an obstacle difference there can be no dialogue.” to the liberty of the other and an “attitude of intolerance.” Every believer has “the It is clear that the baptism of an Italian right and the duty” to witness to his or her journalist of Egyptian origin, Magdi Allam, faith, to render an account of it, and even who regularly denounced the excesses of to offer it while respectful of the freedom “Muslim terrorism” on Easter night 2008 of conscience of others. And the Note by Benedict XVI himself, was interpreted rightly sets out the anthropological, in a negative light by a number of the ecclesiological and ecumenical Muslims who formed part of the group implications. And Benedict XVI often said, linked to the Letter of the 138. As a following in the path of his predecessors, journalist of the daily paper, La Croix, said “The proclamation of and witness to the on 25 March, Gospel are the first service that Christians can render to every person and the entire It is normal for the Pope, during the Easter human race”: “the contemporary relativism vigil, to baptize a small number of and irenicism in the religious world is not a catechumens. But by choosing this year to valid reason for failing in this onerous but baptise among the seven catechumens, costly commitment, which belongs to the Magdi Allam, an Italian man of Muslim very nature of the Church.” Had he not origin, Benedict XVI had without doubt planned to explain it once more at the wanted to send a significant message to University of Rome, La Sapienza, where the Islamic world. ‘For the Catholic the Rector had invited him to speak at the Church, each person who asks to receive beginning of the academic year on 17 baptism after deep personal searching, a January 2008 on the relationship between choice made with freely and after faith and reason, saying among other appropriate preparation, has the right to things, “I do not come to impose faith but receive it,’ Father Federico Lombardi, the to stir up courage for truth”? In November spokesman of the Pope, stated just before 2007, Mgr Pierre-Marie Carré, President the ceremony, to avoid any controversy of the Doctrinal Commission of the from the outset. In fact we do not see why Bishops’ Conference of France, and the Catholics should keep silent about the Archbishop of Albi had also published a conversion of Muslims. The reverse is text of the same sort, titled “How can also true: in Italy is not the Imam Yahya
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Pallavicini a member of a family of priest and a Muslim doctor for offering Christians who have converted to Islam? religious help to sub-Saharan migrants. Algerian Protestant Bible sellers have also Benedict XVI has never ceased, in all his suffered, as well as Pastor Johnstone, comments, to make clear how important who lived in Algeria, completely legally, for proper and effective religious liberty are almost 40 years. The Algerian intellectual for him. Additionally, Father Lombardi Mustafa Cherif and the President of the clarified that such a baptism did not signify High Islamic Committee Shaykh that the Pope was agreeing with all the Bouamrane did not really intervene to polemical viewpoints of the newly baptized defend the right of their fellow citizens to man, who was Associate Editor in Chief of religious liberty, but rather justified the law Corriere della Sera. In an article which he and its application in the name of the published titled “Benedict XVI tells us to “National Islamic Cohesion” of Algerian overcome our fear”, Magdi Allam society. The four Catholic bishops of the explained his spiritual journey and his country have tried in vain to get an reasons for joining the Catholic faith, explanation and amelioration in relation to wishing also to call, by his action, the the aforementioned anti-proselytism law. “converts of the catacombs” to let their And then, given that Mgr Henri Teissier, voices be heard and to seek respect from the Archbishop of Algiers, retiring for their ex-co-religionists. The Imam Yahya reason of age, the naming of a Jordanian Pallavicini said that he “was embarrassed priest Mgr Ghaleb Mousa Abdallah Bader by the lack of sensitivity” of those who as his successor, without doubt signifies organized the baptism of Magdi Allam, “on that the Church was deliberately making the day after the feast of the Birth of the clear that one can be Arab and Christian. Prophet” of Islam, and the Libyan Can we hope that some notable French intellectual Aref Ali Nayed was harshly Muslims of Algerian origin would have the critical of the actions of missionaries in courage to intervene in the name of the Islamic countries and reproached equality of rights and freedoms which they Benedict XVI for “an unhappy episode enjoy in France? Some of them indeed which reaffirms the infamous Regensburg have begun to do so. address”, exploiting the symbolism of a conflict between light and darkness. In any case, gatherings, congresses and Neither side thought it useful to speak of colloquia have at least continued in 2008, the demands of religious liberty, but to provide occasions for Christians and Father Lombardi, in his official response, Muslims to meet here and there. This was decided to “show our displeasure with the case in Tunisia, where the Muslim what Professor Nayed said about university of al-Zaytuna organized study education in Christian schools in Muslim days at Tunis (20-22 February) on majority countries, with his worries about “Translation: a factor of enrichment for proselytism.” cultures and for the dialogue of civilizations”, then at Kairouan (10-12 The difficult situation which Christian April) on “The past and the present of communities in some countries, such as Muslim theology.” The Groupe de Pakistan and Iraq, currently experience Recherches Islamo-Chrétien (GRIC – The seems therefore to have escaped the Group for Muslim-Christian Research) attention of the authors of the Letter. celebrated its 30th anniversary at Rabat- Moreover, we now strangely have to add Casablanca on 25-26 April for its groups Algeria to the list. Pursuant to the from the Maghreb, from France and from Presidential decree of 28 February 2006, Lebanon. In Rome, a group of Christians which came into force in June 2007, all gathered by the PCID and a group of forms of proselytism is forbidden and Muslims who had come from the Centre every act of non-Muslim worship is strictly for Interreligious Dialogue (Tehran) controlled, so much so that the courts reflected on “Faith and Reason in have recently condemned a Catholic Christianity and Islam” from 28-30 April.
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While on 22-24 May a gathering of 200 endemic conflict between Israelis and people from all religions, coming from all Palestinians, have only reinforced the anti- European countries, found themselves at Western views of the Muslim public, while Rovereto (Italy) to discuss the “common in the West a pervasive islamophobia values which religions bring to a Europe in increases in parallel to this. Is the “clash of transition.” Muslim, Jewish and Christian civilizations” envisaged by Samuel leaders made very clear their willingness Huntington in the process of being to engage in dialogue for truth and to realized? Faced with this very serious cooperate for peace. The Orthodox situation, it is vital that finally all believers Bishop of Vienna, Mgr Hilarion Alfeyev, who are bearers of the message of peace commented on the response of the from their religious traditions should speak Patriarch of Moscow, Alexis II, to the together. The Letter of the 138 therefore Letter of the 138. Alongside thanking the courageously joins a group of signatories of the Letter for their desire for interventions which we can hope will dialogue and their insistence on the two- translate eventually into effective fold commandment of love of God and of collaboration in all fields. the neighbour, His Holiness invited them to proclaim a common witness of the From the Muslim side, have we not values of faith and morals in a world which already noted that the King of Saudi was losing sight of its religious Arabia, Abdallah bin Abd al-Aziz, paid a foundations and ethical demands. This visit to the Pope in Rome on 6 November approach allowed him also to insist on the 2007? Now when he received in Riyadh, mystery of love of the Trinitarian God, on 24 March 2008, the Sixth Dialogue internally and externally, and on the among Civilizations between Japan and necessity of respecting the profound the Islamic World, he confided to them his theological divergence between concern to make an intervention in favour Christianity and Islam. And since all of world peace and safeguarding the believers must work together for peace institution of the family. “This idea is one and justice, he asked the signatories to that has preoccupied me for two years”, intervene in their respective countries so he told them: that all, and especially Christians, might see their religious liberty at last respected The disintegration of the family and the and guaranteed (Iraq, Afghanistan, Saudi spread of atheism throughout the world Arabia, Pakistan, Indonesia, Kosovo, are frightening phenomena which religions need to confront and conquer … I have Turkish Cyprus, Turkey). therefore invited the religious authorities to Prospects for a truthful dialogue give their advice on this question and we It is good to contextualize the are going to begin to organise meetings interpretation of these actions and with brothers who belong to the gestures, as well as the intentions behind monotheistic religions, the faithful who them. It is certain that the dramatic and follow the Qur’an, the Gospel and the unjustifiable happenings of 11 September Torah. 2001 at New York and Washington, which were then repeated on a smaller scale in The King had been in contact with the Pope himself, and that is why he had even Madrid and London, have bestowed upon contemporary Islam, due to unwarranted requested that there should be in his generalization, the image of “an ideology Kingdom “courses to improve the training which legitimates violent death leading to of imams in order to promote a moderate murder and suicide” according to Magdi interpretation of Islam.” Following on from this, and under his patronage, the Muslim Allam, which is ready to kill innocent people in the name of a harsh World League organized a “major fundamentalism which lays claim to Allah conference of preparation for dialogue himself. It is equally certain that the with others” in Mecca from 4-6 June, at military interventions, unilateral in Iraq and which a number of those responsible for worldwide Muslim leadership participated, international in Afghanistan, as well as the
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including the Shaykh al-Azhar, Al-Tantawi, Benedict XVI himself also took care to and the former President of the Iranian meet on 17 April, during his visit to the Republic, Rafsanjani. The meeting defined United States, 200 representatives of the what was dialogue, what were its goals, its Jewish, Muslim, Hindu, Buddhist and Jain principles, its methodology and its limits. religious communities and to say to them We also need to remember that in that “the world and peace itself have need Yogyakarta, Indonesia (8-9 March 2008), of our common witness.” Recognizing that the leadership of all the religions gathered “the task of upholding religious freedom is together for two days; while on the 25 never completed”, he affirmed: March, 35 ‘ulamâ demanded in their “call of Jakarta” that children should have a “Religion and freedom are intimately proper religious education without the linked in contributing to a stable glorification of violence. On 18 April in democracy” … “the transmission of Dhaka, Bangladesh, a colloquium for religious traditions to succeeding dialogue gathered together a number of generations not only helps to preserve a Muslim and Christian leaders, at the heritage; it also sustains and nourishes initiative of Professor Kazi Nurul Islam, in the surrounding culture in the present order to study the Letter of the 138 after day”. some preliminary meetings on the same subject (the Muslims involved were 35 in It is also necessary to “aim at something more than a consensus” and to “listen number). attentively to the voice of truth”, while at The responses from the Christian side to the same time taking into account the Letter of the 138 have been very dialogue as “a way of serving society at varied. We have already mentioned those large.” What is more, of the Holy See and the Patriarchate of Moscow, as well as those of the PISAI in “The higher goal of interreligious dialogue Rome. The World Council of Churches in requires a clear exposition of our Geneva, which brings together 349 respective religious tenets … May the churches from 110 countries, offered a followers of all religions stand together in defending and promoting life and religious positive welcome to the Letter in its document titled “Learning to Explore Love freedom everywhere”. Together”, and suggested the formation of It is as collaborators of the Pope that the a mixed group to organize a series of members and experts of the PCID consultations on the theological and reflected during the tenth plenary meeting ethical themes suggested by the Letter. of the PCID on the current situation The Joint Committee of the CCEE regarding Muslim-Christian relations in the (Council of the European Bishops world, and on the possibilities offered by Conferences) and CEC (The Council of the Letter of the 138, for which, by now, European Churches) met with Muslim numerous Muslim representatives in many leaders at Esztergom in Hungary 17-20 countries had signed up. The President of April in order to prepare a Muslim- the PCID, Cardinal Jean-Louis Tauran, Christian conference to take place at was able to declare that a Catholic draft Malines-Brussels 20-23 October, which “Guidelines for Dialogue” was under would focus on “Being Believers and consideration and would give substantial European Citizens: Christians and weight to the Ten Commandments of Muslims as Partners in European Sinai “the universal grammar which any Society.” The participants at the meeting believer can use in his or her relations at Esztergom also discussed the with God and neighbour.” All believers phenomenon of violence linked to religion must know, he added, that they have “a and the need for interreligious experience common patrimony: faith in one God, in in the formation of future religious leaders. the sacredness of life, the necessity of fraternity and the experience of prayer”, while at the same time having the courage 71
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to “seek truth, to defend it and to transmit dialogue. Anchored in the present such it.” dialogue invites us to re-explore our faith, this faith according to which Muslims and Conclusion Christians believe that God has revealed himself by his word, which the former These are recent examples of Muslim- recognise in the Qur’an and the latter in Christian dialogue which political events Jesus Christ. So perfect is the founding over the last years and the word of our faith that we are far from misunderstandings caused by certain thinking that the knowledge we possess of actions and gestures have given a rough it can exhaust the riches and the mystery ride to! Therefore, it is in such a context of God. that the Letter of the 138 wanted to express the Muslim desire to further a Such is the spirit of dialogue which must dialogue which perhaps had previously completely fill those people whom God been content simply to rest on the wishes today to be witnesses both of his platform of “human rights”. Without marvellous greatness and his fatherly love intending it, the Regensburg papal lecture towards a searching, suffering and hoping has led both sides to revisit their positions, humanity. to renew their thinking and to encourage new initiatives. Foreshadowed by the (Translated from the original French by unfortunately polemic Letter of the 38, the Clare Amos.) Letter of the 138 was able to get a favourable reception from all Christian 1 partners because it met them in the Bulletin [of the PCID], No. 56, XIX/2 (1984). The English version is on p. 126-141. essential elements of their faith and 2 witnessed to Muslim efforts to interpret The phrases given in italics in the following paragraph are sectional headings in the their monotheism more precisely. Does document Dialogue and Proclamation. not the twofold and unique love of God 3 The text is found in the Bulletin [of the PCID and of the neighbour deserve to be No. 77 XXVI/2 (1991). The English version is meditated upon in all its theological, on p. 201-259. ethical and mystical implications? This is 4 Risto Jukko. (2007) Brill, Leiden-Boston. indeed the desire that seems to nourish many people presently involved in interreligious dialogue, of which it has been said that dialogue shows itself more necessary than ever in order to bring Father Maurice Borrmans is a Member peace between peoples and justice of the Missionaries of Africa, and has between human beings. As the Tunisian taught in Tunisia, Algeria and for forty theologian Hmida Ennaifer said, after the years at the PISAI in Rome. There, he Regensburg lecture: specialized in Arabic language, Islamic law, mysticism and the history of The fraternal dialogue between Islam and Christian-Muslim relations. He has been a Christianity has had the merit of making long-standing counsellor for the Pontifical us both inspect more carefully our own Council for Interreligious Dialogue. history … let us not mummify interreligious
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A Quest for Just Peace in a Multi-Religious Context: Nigeria in Focus
Lesmore Gibson Ezekiel
Introduction covers a land mass of 923,768 square kilometres. Nigeria has a current The increasing spate of violent conflicts population of 170,003,5421 as of 2012, being experienced on a continuous basis making it the most populous country in globally, particularly in Nigeria, remains Africa. worrisome and mind-boggling. Worsening the situation further is the religious English is the official language, and there colouration and dimension that the are no less than 450 ethno-linguistic violence has taken. Even though a socio- groups. Nigeria has three major ethnic economic and political agenda undergirds groupings; Hausa (mainly in the North), the insurrections and insurgency, religious Igbo (in the East) and Yoruba (in the platforms have often been used to Southwest). These groups incidentally instigate and exacerbate hatred and double as the three predominant disdain for adherents of other religions in languages in the country even though order to satisfy the whims and caprices of spoken regionally. The country has two political masters and lords. Because of major religions being practised, Islam and both religious and cultural biases, it is Christianity. These two dominant religions unfortunate that other factors which have in the country are sometimes considered the propensity to fuel and trigger violent imported or foreign.2 However, historians actions by citizens are often de- of Christian faith no longer view the two emphasized during conflict mediation religions as foreign but see them as processes and conversations in the having been externally implanted and northern region of Nigeria. Some of these having taken firm root in Nigeria, and by factors include, but are not limited to: bad extension the African continent. governance, poverty, hunger, employment, illiteracy, internal migration, Nigeria obtained its independence from land use/resources and other ethical Britain on 1 October 1960. Between this dilemmas. time and the election of a democratically elected government in 1999, the country It is against the foregoing background that was largely governed by a military junta, I intentionally engaged with the emerging with only brief intervals in which civilian Just Peace paradigm. I did so with a view governments held power.3 Of this period, of advancing strategic and usable the report of the African Peer Review proposals towards the realization of a Mechanism observed: vibrant, multi-religious society that upholds the principles and philosophy of authentic These years of despotic and debilitating peace and inclusive justice embodied in military misrule rendered Nigeria the vision of just humanity to be enjoyed vulnerable to arbitrary and often poor by all people, regardless of their religious governance, lack of transparency and affiliation, cultural attachment, political accountability, lawlessness, association and philosophical bias. underdevelopment, economic instability and human rights violation of a severe A Brief Historical Chronicle of Nigeria magnitude.4
Nigeria is located in West Africa. It is It is pertinent to mention here that there is bordered in the West by the Republic of a considerable and long-standing Benin, in the East by the Republic of presence of Christianity and Christians in Cameroon, and in the North by the all 19 states that constitute the Northern Republics of Niger and Chad. Nigeria block or region of Nigeria. The region is
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subdivided into 3 geo-political zones: the The Just Peace concept and process North Central Zone, the North East Zone emerged out of the ecumenical and the North West Zone. It has often experiences and lessons of the Decade to been stated that the northern region of Overcome Violence. In its bid to publicize Nigeria is exclusively an Islamic region. the emerging concept, a publication titled However, although the Muslim population Just Peace Companion asserts that the is greater in number than the Christian concept “builds on insights gained in the population in this region, this is not to the course of the Ecumenical Decade to extent that Christians can be viewed as an Overcome Violence, 2001-2010: insignificant presence in the population. It Churches Seeking Reconciliation and is possible that such an erroneous Peace.”6 The overarching objective of the representation is one of the causal factors Just Peace concept affirms that, “Just for the religious tension that has taken Peace embodies a fundamental shift in root in the region for decades. It was both ethical practice. It implies a different fortunate, but helpful, that during the 2006 framework of analysis and criteria for national census exercise religion was not action. This call signals the shift and included in the data-capturing system. But indicates some of the implications for the even without clear and authentic data, life and witness of the churches.”7 Christians cannot be said to be simply a Furthermore, it is worth noting that the minority religious group in the northern Just Peace concept was popularized region of Nigeria. during the WCC’s International Ecumenical Peace Convocation in Critical Overview of the Just Peace Jamaica 2011, to commemorate the Paradigm Ecumenical Decade to Overcome Violence.8 The concept of Just Peace was The World Council of Churches began used to connote the experience of peace conversations which led to the use of the at a qualitatively deeper level in human term and concept “Just Peace” as far back communities, in a way that also involved as the 1948 General Assembly. Even justice. This was meant to counter the though it may not be as dominant a voice dominant socio-political and military use of as it is at present, documented evidence the term that declares the realization of traced to the first assembly showed that peace in contexts of violence that are “Just Peace” has always been a desired bereft of the experience of justice. It is this culture that the World Council of Churches contradiction in the understanding and has committed itself to seek to realize. practice of the concept that motivates this Therefore, it is no surprise to discover that study. The documents sometimes use the Dwain C. Epps, then coordinator of CCIA term in an idealistic way that may not be in the publication of the WCC’s able to effectively address the religiously Programme to Overcome Violence: An plural context of northern Nigeria, which Introduction, argues strongly: has been plagued by communally and In view of the need to confront and religiously motivated violence. overcome the “spirit, logic and practice of Interestingly, and in sharp contrast to the war” and to develop new theological notion of Just Peace as projected by the approaches consonant with the teachings ecumenical movement, Pierre Allan and of Christ, which start not with war and Alexis Keller, both professors at the move to peace, but with the need for University of Geneva, contributed and justice, … the churches, together, should edited a book that wrestled with the socio- face the challenge to give up any political and philosophical question of Just theological or other justification of the use Peace. The book is entitled, “What is a of military power, and to become a Just Peace”. The five other contributors to koinonia dedicated to the pursuit of a Just 5 the book deal with various nuances of the Peace. phrase and examine how concepts of justice and peace have been reduced to “Just Peace” as a singular ideological
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concept that embodies authentic justice and strategies of Just Peace should be and genuine peace achievable through taken seriously. legalistic mechanisms and international regulatory frameworks. The nuances Journey towards a Just Humanity, discussed in the text include: Peace and Anchored by a Just Peace Paradigm in Justice: A Prologue; Justice, Peace and Nigeria – A Way Forward History: A Reappraisal; Just Peace: A Cause Worth Fighting For; Measuring Evidently, the Just Peace paradigm is not International Ethics: A Moral Scale of War, commonly used by local organizations. It Peace, Justice, and Global Care; Just is a new ideological concept that requires Peace: A Dangerous Objective; Peace, that it be embraced and widely publicized. Justice, and Religion; A Method for When I looked at three local Thinking about Just Peace; and The organizations, I found that none of them Concept of a Just Peace, or Achieving applied the concept, as justice is not really Peace through Recognition, mentioned in their intervention Renouncement, and Rule. approaches. They are majorly concerned with peace concepts linked to the absence In their efforts to define the concept of of violent conflicts, insurrections and Just Peace in concrete terms, religion was insurgency. However, this is not the case left out but still viewed as both significant with the ecumenical movement. and complicating in dealing with notions of Therefore, local initiatives that embark on justice and peace. David Little, one of the peace-building projects should contributors, argues: intentionally embrace the notion of justice as an axiom that guarantees flourishing The bearing of religion on the subject is at peace. By so doing, the local once important and complicated. organizations will engage with agencies of Important because, for better or worse, government that are failing to provide and, religion is very much a fact of social amenities and durable contemporary international life, and, infrastructures for their citizens. They will consequently, will have to be accounted also motivate the private sector to be for. Complicated it is, because religious involved in genuine nation-building instead traditions say different and sometimes of focusing only on profit-making ventures conflicting things about justice and peace. to the detriment of society. The diversity of doctrine within and among religions requires sensitive analysis.9 This article has attempted to provoke a constructive conversation on justice and Religion can be accused of either peace as both an ecumenical and socio- exaggerating or falsifying authentic political imperative, in order to realize a notions of justice and peace, which just, global community that employs sometimes negate the struggle for one’s nonviolent approaches to resolving rights through the instrumentality of the grievances and all forms of injustice. law. Little therefore proposes four strands Evidence abounds that our world today is of achieving peace; namely, “peace ravaged and enmeshed in structural enforcing, peacekeeping, peace-making, violence and crisis. Peace is not simply and peace-building.”10 In as much as the absence of war; such a kind of peace David Little tried to demonstrate the is fake and will fizzle away very quickly. secular framework for the notion of Just Wolfgang Huber, in Barkat, asserts: Peace, he thereby maintains fear that Just “Peace is not merely the absence of war Peace may not be realized or experienced and collective acts of violence; rather, the in a world characterized by all forms of concept of peace implies the concept of injustice, wherein violent action has justice, freedom and development.”11 He become the popular mechanism of revolt goes on to argue, “For if peace were and the expression of discontentment. merely defined as the absence of war and However, in the midst of such fears and collective acts of violence, it would be confusion, religion and religious notions quite compatible with unjust social
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conditions, political dictatorship and preachers. Such provocative sermons economic exploitation.”12 Wolfgang inflame hatred and anger against affirms: neighbours of other religions. Thus, hatred and anger accumulates and later erupts Action promoting peace would thus not into violent reactions at the slightest aim at eliminating the causes leading to provocation. Interestingly, religion is conflicts; it would merely try to eliminate hardly disconnected from public life in their after-effects. Thus, a concept of Nigeria. Religion and religious institutions peace which looks deeper than the are dragged into the political arena of the symptoms must take due account of Nigerian states. Unfortunately, politicians 13 justice, freedom and development. are identified by both their political party and their religious association. One can Therefore, it is an indispensable speculate that this scenario may account imperative to state that peace and justice for the religious colouration connected to are inseparable. Each gives current to the the violence, especially when places of other and in so doing the world will be religious worship are destroyed and better for it. victims interrogated about their religious The Just Peace paradigm, being an affiliation. expression of peace anchored on justice, Therefore, it is an urgent imperative that is a necessity to be embraced. As Mary all structures which increase the poverty Elsbernd wrote: index, deprive some citizens of formal Recognizing that peace is more than the education and tolerate religious extremism absence of war … a strong rejection of be confronted and demolished to pave the oppressive regimes, even those which way for a just humanity defined by Just may be able to prevent conflict and Peace. Then the people will enjoy peace violence. Order maintained without in the community, peace with the earth, freedom and justice, they proclaim, is peace in the market place and peace preparation for inevitable revolution.14 among the people regardless of their religious persuasion, cultural affiliation and Advocating for peace without justice is like political association. We must remember postponing the evil day. It is against this that: background that this research invites all grassroots initiatives or local organizations There can be no security in a situation of committed to peace-building efforts to be utter deprivation; that economic fully guided by the Just Peace concept development at the expense of the and principles. All forms of injustice must recognition human rights, in particular the be rejected for sustainable peace to be rights of the marginalised … does not enjoyed. serve the cause of social justice; and that without basic human security and the Most, if not all, the violent conflicts satisfaction of human needs the experienced and still being experienced in affirmation of human rights loses its 15 northern Nigeria can be glibly reported as meaning. religious crises, but a careful look makes it clear that is not the whole story. A careful Therefore, all players and actors must evaluation of the causes of most of the deliberately take to heart the guaranteeing violent insurrections in northern Nigeria of basic human security and provision of show that they are deeply rooted in socio- human needs for all peoples, to diffuse the political, economic and cultural factors planning of acts linked to insecurity, which often use a religious platform to forestall insurgency and curb violent inflate crisis. However, religion cannot be conflicts. totally exonerated from the violent conflict The notion of Just Peace invites peoples being experienced in northern Nigeria. In of the various world religions to engage in particular, we need to be aware of the continuing constructive dialogue that is life inciting, provocative sermons delivered by
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affirming that enriches and nourishes good neighbourliness. Let humanity Decade to Overcome Violence.” The embrace authentic peace, advocate for convocation took place in Kingston, Jamaica inclusive justice, uphold human dignity, from 17-25 May 2011, with participants drawn respect the sanctity of life and protect the from all the regions of the world and from environment. different Christian and faith traditions. 9 Pierre Allan, Alexis Keller (eds.), What is a Just Peace? Oxford University Press, Oxford, 2004, p. 149. 10 Ibid., 150. 11 1 Wolfgang Huber. (1970) In: Anwar Barkat National Bureau of Statistics. See (ed.) Conflict, Violence and Peace. WCC www.nigerianstat.gov.ng/, accessed 16 Publications, Geneva, p. 141. January 2013. 12 2 Ibid., 141. www.africa.ufl.edu/asq/v1/3/7.htm, accessed 13 Ibid., 141-2. 16 January 2013. 14 3 Mary Elsbernd. (1989) A Theology of See Peacemaking: A Vision, a Road, a Task. www.historyworld.net/wrldhis/plaintexthistories University Press of America, New York, p. .asp?historyid=ad41, accessed 16 January 207. 2013. 15 4 World Council of Churches. (2011) Just African Union. (2009) Annual Report 2008 of Peace Companion, 2nd Edition. WCC African Peer Review Mechanism. AU, Addis Publications, Geneva, p. 110-11. Ababa, p. 11. 5 World Council of Churches. (1995) Programme to Overcome Violence: An Introduction. WCC Publications, Geneva, p. 6. 6 World Council of Churches. (2012) Just Peace Companion. WCC Publications, Rev Lesmore Gibson Ezekiel is a Geneva, p. 1. minister of a church in Nigeria. He has 7 Ibid., 1. been a Research Fellow at Bossey 8 IEPC was a convocation convened by the Ecumenical Institute in Bossey, World Council of Churches to harmonize and Switzerland, and is a doctoral student at solidify the experiences and new insights University of KwaZulu-Natal, South Africa. gained during the period of the “Ecumenical
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The Lasting Legacy of John Harwood Hick (1922 – 2012)
Perry Schmidt-Leukel
It would be commonplace, almost trivial, to one arbitrarily assume that one religion is praise John Hick as someone to whom all more credible than another? The situation, of us committed to inter-faith dialogue are as David Hume already wrote, resembles deeply indebted. Hick pointed out to the a trial in court where each witness world – and by no means just to the accuses all others of being liars. Whom, Christian world – the need to develop a then, should the judge trust? The religiously coherent understanding of the naturalist challenge concerns religion as diversity of faiths that does full justice to such, not merely one of them, and it is in our contemporary experience of it. He this context that Hick developed a challenged, more than most philosophers religious – as distinct from a merely of religion and theologians, traditional confessional – interpretation of religions.3 ideas of the exclusive validity or single superiority of just one religion above all 2. John Hick’s interpretation is not a others, sparking and fuelling ongoing meta-theory above, beyond or in debates around the globe.1 No one will opposition to the religions but is deny this – no one can deny this. It is, rooted in central motives within each of however, something quite different to hold the major traditions. that his solution to the problem, his own “Interpretation of Religion”2, points in the Every interpretation of religious diversity is right direction, or even provides the key in some sense a meta-theory. The structure for an intellectually satisfying and question is to what extent these theories religiously fruitful solution, so that it will are in conflict with the religions’ traditional continue to lead the way into the future. self-understanding. The naturalist Yet this is precisely what I suggest. interpretation is in conflict with the self- understanding of all religions; exclusivist 1. John Hick’s interpretation offers a and inclusivist interpretations are in convincing alternative to an conflict with the self-understanding of all atheist/naturalist understanding of other religions. Hick’s pluralist religious diversity. interpretation is in conflict with those features of the religions’ self- It is often ignored that Hick developed his understanding that imply their exclusive or interpretation of religion over and against uniquely superior validity.4 It claims, the atheist or better naturalist view however, that it can be adapted by each of (distinguishing a naturalist denial of any the major faiths on the basis of their transcendent reality from its non-theistic common belief in an ultimate reality which affirmation), which sees – to quote exceeds all its doctrinal representations Bertrand Russell – “all the great religions (including one’s own) and of a common of the world … both untrue and harmful.” structure in their understanding of salvation/liberation. Hick therefore A naturalist interpretation of religious suggests – and I think rightly so – that a diversity is in a significant sense the pluralist view can be arrived at outcome of religious exclusivism. If it is “inductively”, that is, by expanding the claimed that only one’s own religion is hermeneutical circle of faith5 underlying true, while the testimonies and one’s own tradition as to include the experiences in all other religions are false other.6 and the product of illusion and deceit, it is only a small step to assume that this might be the case with all religions. Why should
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The Lasting Legacy of John Harwood Hick Perry Schmidt-Leukel
3. John Hick’s interpretation is neither the relativist denial of universally valid dependent on Kant nor on postmodern norms but, on the contrary, on the use of relativism. universalizable criteria as they can be discerned within the religious traditions In order to explain the epistemological themselves.10 implications of the ontological difference between the ultimate reality and its limited, 4. John Hick’s interpretation does full penultimate representations by religious justice to the change of religious narratives and doctrines, Hick made use concepts identified by contemporary of Kant’s distinction between the “thing in historical consciousness. itself (Ding an sich)” (noumenon) and its representation in the human mind As we all know, religious diversity exists (phenomenon) as a “thought-model” or also within each of the major religious analogy.7 That is, the traditional traditions, and reflects the often distinction, found in all major faiths, can complicated and intertwined ways of their analogously be rendered as a distinction historical development. Usually, religious between ultimate reality, “the Real in itself traditions are not hospitable to the idea of (an sich)”, and “the Real as humanly change. Historical research, however, has thought of and experienced.” Given the made it undeniable that even their key different interpretations of Kant, Hick notions and images of ultimate reality clarified that in his use of the Kantian have undergone considerable changes analogy “the noumenal world exists across the centuries. While a naïve independently of our perception of it and realism taking these concepts as one to the phenomenal world is that same world one descriptions of the ultimate is hardly as it appears to our human able to cope with this fact, their consciousness.”8 When Hick says that we interpretation as expressive of different are never experiencing the Real in itself, experiences naturally involves that the he is not saying – as so many of his critics concepts of the ultimate and the misrepresent him – that no religion is corresponding experiences are historically based on a genuine or real experiential conditioned. contact with ultimate reality, the Real. What he says is that all experience of the 5. John Hick’s interpretation does not Real is always from a specific and limited deny, neglect or downplay religious human perspective which does not differences but understands some of encompass the unlimited or transcendent the differences as compatible. nature of the Real. Claiming that one’s Critics claiming that Hick does not do full own religion’s representation of the justice to the differences between religions Absolute is itself the Absolute is false and often ignore that differences can be of two idolatrous – this is what Hick says. And kinds: compatible and incompatible. In this is a very traditional religious insight, comparing religions we find, according to quite independent of Kant. Although this Hick, both. Far from neglecting insight relativizes all human differences, Hick raises two questions11: representations of the ultimate in First, what soteriological weight do the deconstructing them as penultimate, Hick religions accord to genuinely incompatible does not subscribe to post-modernist differences? Do they really want to forms of relativism. Josef Ratzinger’s declare that human salvation or liberation famous condemnation of religious depends on having the correct view in all pluralism as relativism is misleading, as religiously disputed issues? The second Hick made clear in his reply to Ratzinger, question is, whether some differences that which never received more than a formal 9 appear to be incompatible can also be response. Hick’s suggestion that various interpreted as in fact compatible. religious traditions can and should accept Presumably, the most natural religious some other traditions as incorporating answer to the first question will be that equally valid experiences of and equally some issues are soteriologically more salvific ways to the Real is not founded on
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crucial than others. And among the more approaches. But what they have in crucial issues is obviously the question of common is the idea that religions may whether different religions relate to the learn from each other in a way that same ultimate reality. If there is only one expands and deepens their own ultimate reality, not relating to the same understanding of the ultimate. one implies not relating to ultimate reality at all but to some fiction. It is in response 7. John Hick’s interpretation to this issue that Hick reminds the counteracts the tendency of religions of their traditional insight that confessionalist or particularist ultimate reality, because of its ghettoization and is well integrated transcendent nature, inevitably transcends with several other crucial issues of a all its representations in human thought contemporary and intellectually and word. If that is so, different images of satisfying interpretation of religion. the ultimate can never be expected to render an accurate description of the In some of its forms, post-modern thinking ultimate. But this entails that those images has fostered a new sense of which would be incompatible, if taken as confessionalism declaring one’s own immediate descriptions, can be interpreted denomination as an independent as relating not directly to the same language game, incommensurable with ultimate but to different human other forms of being religious, and hence experiences of the same ultimate, in which as autonomous and free in interpreting the case they are no longer necessarily world solely to the rules of one’s own contradictory: “They’re not mutually tradition and confined only by some conflicting beliefs, because they’re beliefs presently dominant ways of reading this about different phenomenal realities.”12 tradition without being responsible to any But does Hick claim to “know” that this is external or general standards and hence really true? No, infallible knowledge is not immune to any critique based upon them. available in that sphere. What he suggests If Hick is criticized from the background of is that his model is possibly true. It shows such thinking as an European how religions can interpret their Enlightenment imperialist, this is so manifoldness in a plausible way that because he has not been willing to differs from the naturalist or exclusivist sacrifice the traditional ideal of ontological and inclusivist understandings. and epistemological realism and of universally valid ethical and rational standards on the altar of post-modern 6. John Hick’s interpretation paves the 13 way for constructive interreligious particularism or arbitrariness. This is why theology. he was keen to respond to any serious objection raised against his views14, and Because Hick is not denying or ignoring to keep his interpretation of religious religious differences but suggesting an diversity consistent with answers understanding of some of them as developed in relation to other important compatible differences, his interpretation issues in a religious understanding of our provides a sound basis for constructive world; issues such as the problem of inter-faith dialogue: Not for dialogue of a evil15, life after death16, religious pragmatic kind, seeing it as a kind of experience and the findings of permanent crisis management, but of a neuroscience17 and – as the master issue truly religious dialogue which studies the behind all of these – the relation between other in order to learn from the other about faith and reason.18 He not only wrote the manifold ways of the presence of the masterful studies in all of these areas, but ultimate within the diverse experience of over the last decades persistently tried to humankind. This kind of dialogue is now integrate these with his pluralist pursued under various labels as “global”, interpretation of religious diversity.19 “planetary”, “universal”, “interreligious” or “comparative theology”. Such labels can express different concepts and
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The Lasting Legacy of John Harwood Hick Perry Schmidt-Leukel
8. John Hick’s interpretation is not politically naïve or blind but highly 2 John Hick. (1989) An Interpretation of significant. Religion: Human Responses to the Transcendent. Macmillan, Basingstoke. Hick’s suggestion that the different notions 3 See Hick, An Interpretation, p. 1-3, 210-230. of salvation/liberation across the various See also his early remarks on the need for a religions display the common structure of pluralist interpretation of religions at the end of “a transformation of human existence from his 1967 Inaugural Lecture at the University of self-centredness to Reality-centredness – Birmingham, reprinted in John Hick. (1988) God and the Universe of Faiths. Macmillan, a transformation which shows itself, within Basingstoke, (1st edition 1973), p. 1-17, 16f. the conditions of this world, in compassion 4 20 For his critical discussion of those (karuṇā) or love (agape)” must not be Christologies, which trigger Christian misunderstood as individualistically superiority claims, see: John Hick. (2005) The constrained. For Hick, liberation theology Metaphor of God Incarnate. SCM, London, (1st is evidence of a new and adequate way of edn. 1993). 5 how to foster this transformation on the Hick speaks of his pluralist interpretation social and political plain.21 John Hick explicitly as an “expanded circle of faith”. See himself was a political person, more than John Hick. (1995) The Rainbow of Faiths: one usually finds with a professional Critical Dialogues on Religious Pluralism. SCM, London, p. 75. philosopher of religion actively committed 6 John Hick. (1985) Problems of Religious to anti-racist and anti-fascist campaigns in 22 Pluralism. Macmillan, Basingstoke, p. 37. Here South-Africa and the United Kingdom. Hick explicitly rejects the idea of a “vantage- However, what is perhaps most important point” or “cosmic vision” above all religions, of is the political implication of his pluralist which he himself is so often accused by his interpretation itself: exclusivism considers critics. 7 other faiths as false, because they differ Hick, An Interpretation, p. 246f; see also from one’s own, and inclusivism considers John Hick. (1982) God Has Many Names. The them as inferior to the extent they differ Westminster Press, Philadelphia, p. 104f (note from one’s own. In both cases, religious that this edition is very different from the British work of 1980 with the same title). difference is assessed negatively, which 8 Hick, An Interpretation, p. 241. implies a negative assessment of religious 9 For excerpts from Ratzinger’s 1996 address, diversity as such. Only religious pluralism together with Hick’s reply and the Vatican’s seeks to combine religious difference with response, see: John Hick. (2010) Dialogues in equal validity and hence aims at a positive the Philosophy of Religion. Palgrave, evaluation of diversity in the religious field Basingstoke, p. 149-160 (1st edn. 2001). 10 Hick, An Interpretation, p. 299-376. – which has tremendous implications for 11 the political question of whether and how See his extensive treatment of the question religions can make their peace with their of competing truth claims in Hick, An Interpretation, p. 343-376. diversity. For the sociologist Thomas 12 Hick, The Rainbow, p. 43. McFaul, this is the main reason why, in 13 He once remarked that being accused as a the long run, religions will, as he hopes, post-modernist would perhaps be “even worse move beyond their traditionally exclusivist than being attacked by the post-modernists.” 23 and inclusivist positions. If one day it Hick, The Rainbow, p. 38. should turn out that McFaul was right, the 14 See, for example, H. Hewitt (ed.) Problems legacy of John Hick will be seen as one of in the Philosophy of Religion: Critical Studies most constructive factors in this process. of the Work of John Hick. Macmillan, Basingstoke, 1991 (containing replies by Hick to all the “critical studies”); John Hick, 1 See, for example: Sharada Sugirtharajah Dialogues (see above fn 10); John Hick, The (ed.) Religious Pluralism and the Modern Rainbow (see above fn. 6) (containing his World: An Ongoing Engagement with John most comprehensive engagement with critical Hick, Palgrave, Basingstoke – New York, objections). 15 John Hick. (1985) Evil and the God of Love, 2012; Kenneth Rose. (2013) Pluralism: The st Future of Religion, Continuum, New York. Macmillan, Basingstoke (1 edn. 1966). 16 John Hick. (1985) Death and Eternal Life. Macmillan, Basingstoke (1st edn. 1976).
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17 John Hick. (2006) The New Frontier of Professor Perry Schmidt-Leukel is Religion and Science: Religious Experience, Professor of Religious Studies and Neuroscience and the Transcendent. Intercultural Theology at the University of Palgrave, Basingstoke – New York. Münster/Germany. After studying 18 John Hick. (1988) Faith and Knowledge. st Theology and Philosophy of Religion in Macmillan, Basingstoke (1 edn. 1957); John Hick. (1979) Arguments for the Existence of Munich, he taught at the Universities of God. Macmillan, Basingstoke; John Hick Munich, Innsbruck and Salzburg. From (1990) Philosophy of Religion. Prentice Hall, 2000-2009 he was Professor of Religious Englewood Cliffs (1st edn. 1963). Studies and Systematic Theology at the 19 See, for example, John Hick. (1999) The University of Glasgow. His main interest is Fifth Dimension: An Exploration of the Spiritual in the fields of inter-faith relations, Realm. Oneworld, Oxford; John Hick. (2008) Buddhist-Christian dialogue, pluralist Who or What is God? SCM Press, London; theologies of religions and – most recently John Hick. (2010) Between Faith and Doubt: – inter-faith theology. He has published Dialogues on Religion and Reason. Palgrave, more than 20 books in different Basingstoke – New York. 20 Hick, An Interpretation, p. 164. languages. Among his more recent 21 Hick, An Interpretation, p. 303-306. publications are: Understanding 22 See John Hick. (2002) An Autobiography. Buddhism, Edinburgh: Dunedin Academic Oneworld, Oxford, p. 143-192, 238-249. Press 2006; (ed.) Buddhist Attitudes to 23 Thomas R. McFaul. (2011) The Future of Other Religions, St. Ottilien: EOS God in the Global Village: Spirituality in an Age Publisher 2008; Transformation by of Terrorism and Beyond. Author House, Integration: How Inter-faith Encounter Bloomington, p. 159-174. Changes Christianity, London: SCM Press 2009, and Buddhism and Religious Diversity, 4 vols., London - New York:
Routledge 2013.
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Kenneth Cragg: An Appreciation (1913 – 2012)
Kenneth Cragg died on 13 November Kenneth Cragg was, however, not only a 2012. He had been born on 8 March 1913, scholar. He was a bishop in the Anglican so at the time of his death he was 99 – Communion which gave him both indeed on the closing straight to reach his responsibility but also influence among century. Anglican congregations in many parts of the world, particularly in the Middle East. He was a colossus as a Christian scholar His particular appointment was as Bishop in the field of Christian-Muslim relations, in Egypt for a number of years in the and his influence in this field during the 1960s and 1970s. He also was a second half of the twentieth century was committed friend of the Anglican Church in enormous. His first book The Call of the Iran. He was loved and respected by Minaret, originally published in 1956, and many Christians in the Middle East, and in which has since had two further editions, turn he had a special care for their quickly became the classic English situation. He longed for them to bring their language text which encouraged several specific experience to the dialogue with generations of Christians to open the door Islam. It is surely partly due to his lived of the mosque a chink and take their first experience of Christian engagement with peek into the world of Islam. From this Islam in Middle Eastern contexts that the beginning one could catch something of motif of hospitality became so prominent Kenneth’s vision, in which by speaking to in his reflection on interreligious relations each other, both Christians and Muslims – and has certainly influenced Anglican might be led more deeply into their own thinking in this area. faith, as well as having a better understanding of the other. The book also I myself first met Kenneth Cragg in the introduced his readership to something early 1970s. I was an undergraduate at that would become increasingly Cambridge University, and in those years characteristic of Kenneth’s writings over Kenneth, as well as acting as Bishop in the years; namely, his delight in words Egypt would spend a term each year at and sense of poetry. He mastered Arabic Caius College Cambridge and offer a to an extent that impressed and course in the theology faculty. Although challenged even native speakers of the that period was far before the theology language and both in English and Arabic degree at Cambridge took seriously “other he loved to tease his audience with puns, faiths”, that optional course opened my which both had serious intent, yet also eyes – and those of others – to a wider offered scope for his sense of fun and the and different world, which captivated me twinkle that would appear in his eye. in turn. Indeed, a key theme of Kenneth’s theology – and one which is of course Later working at St George’s College close to the heart of both the relationship Jerusalem and then living in Beirut I got to and the divergence of Islam and know Kenneth more personally on his Christianity – was that of the meaning of regular visits to the Middle East. I still the “Word”. Like a number of Kenneth’s remember taking him and a group of friends, I treasure a small book he gave others on an arduous seven-hour walk my husband and myself a few years ago through the Judean wilderness, ending up which collected together the Christmas at Mar Saba monastery. Kenneth was poems he used to send as part of his about 20 years older than anyone else on Christmas cards. The book is called that walk and I was worried at times Poetry of the Word at Christmas and is a whether he was going to make it. I did not good reminder of Kenneth’s interweaving wish to be responsible for his demise in of the themes of “incarnation” and “Word”. the desert. In the apartment I later lived in in Beirut (the chaplaincy flat, since my
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husband was the Anglican chaplain) there Until I started working at the World was a desk carved with the letters K.C. Council of Churches in September 2011 I That had been Kenneth’s own desk when had not been fully aware of Kenneth 35 years earlier he had been one of the Cragg’s significant contribution to predecessors of my husband as Anglican international ecumenical interreligious chaplain in the city. Since those years in engagement. I had known of course about the Middle East, my husband and myself his influence in the Anglican world, and stayed in contact with him – as well as his indeed about his regional ecumenical wife Melita, until her death more than 20 involvement when he worked for the Near years ago. It was a privilege and a joy in East Council of Churches in the 1950s. 2003 to be able to work with Rev. Dr But shortly after I came to Geneva I David Thomas to edit the Festschrift A happened upon a brief – almost Faithful Presence, which was presented to throwaway – remark made by Rev. Dr Kenneth by Archbishop Rowan Williams to Wesley Ariarajah in his article on mark his 90th birthday. The title “Faithful “Interfaith Dialogue” for the 2002 edition of Presence” summed up our understanding the Dictionary of the Ecumenical both of Kenneth as a person and his Movement. Discussing the history of theology. interfaith dialogue in the WCC Ariarajah commented: In recent years, Kenneth’s vision of Christian-Muslim engagement had A WCC conference in Kandy, Sri Lanka, in become slightly unfashionable – perhaps 1967, proved to be a landmark both as the such is the fate of those who live, as he beginning of serious interest in interfaith did, to be very old. In some politically dialogue as such in the WCC, and as the correct interreligious circles, Kenneth’s first involvement in the ecumenical implicit refusal to make a complete discussion of the Vatican Secretariat for separation between “mission” and Non-Christians. In Kandy Kenneth Cragg “interreligious engagement” was seen as challenged in a fundamental way the out of date. That is not to say that Barth-Kraemer attitude to religions that Kenneth’s reaching out to Islam was a had so dominated Protestant thinking surreptitious sort of proselytism. Far from during the previous decades. it. He honoured and respected Muslims and wanted to encourage them to dig Since it was of course due at least in part deeper into the treasures of their own to the change in thinking which came religious heritage. But his own wholeness about at Kandy that, a few years later, the of theological and spiritual vision and life Sub-unit on Dialogue with People of Living did not allow for easy Faiths and Ideologies was set up at the compartmentalization. Conversely, a WCC, I thought that it would be interesting theme of Kenneth’s writings which has to unearth Kenneth Cragg’s contribution to been much discussed in recent years has that meeting. A trawl through the WCC been the distinction he suggested archives led me down some interesting between the Meccan and Medinan strands pathways. It would seem that Cragg of Islam. He argued that the recovery of wasn’t actually physically present at the the Meccan strand – representing the time Kandy meeting which took place in before Muhammad and his followers February 1967, but he sent a paper, dated assumed political power in Medina – 14 January 1967 which must have been needed to be given more weight, as read at the gathering and, it would seem, opposed to the Medinan vision in which deeply influenced its thinking. Reading religion and state were far more closely through the paper, one can see the interlocked. Such a distinction has been foretaste of themes that would recur in his critiqued by many Muslims, and perhaps writings for the next 40 years. It seems seems also an unrealistic aspiration in the appropriate therefore as a tribute to current geopolitical climate. Kenneth Cragg and as a mark of his importance in the development of interreligious dialogue in the ecumenical
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movement to reprint this paper. It was first there not a sense in which much printed in the in-house WCC journal Study missionary theology is drifting or steering Encounter in 1967, but has not, I believe, towards a view of the Christian task in the had a wide circulation. As it was originally world that insufficiently cares for the published over 45 years ago, it bears, of scruples, the reservations, the doubts, of course, some of the marks of its time – the other party, that does not satisfactorily particularly in relation to questions such as reckon with the credibility of Christianity? gender inclusive language and use of Are we really abreast of the sheer difficulty capitals etc. As a token of respect for the outsider finds in believing us? Some of Kenneth Cragg, I have deliberately the sources of the incredulousness we will decided not to edit the text. Like many of consider below. For the moment our Kenneth Cragg’s writings, it is not an concern is with the degree to which the “easy read” (At the recent memorial problem in some quarters is hardly known service for him, Dr Rowan Williams spoke to exist, or else ignored and dismissed. of needing to read a piece by Cragg 17 times before being completely sure of its Missionary theology, in its proper meaning!), but it is a powerful exploration awareness of the “givenness” of the faith of why the Doctrine of the Incarnation, and a concern for its “uniqueness”, has rather than excluding Christian relations tended to high-handed and distant with other faiths, cannot be fully grasped attitudes in presenting it. “The Gospel” unless we are willing to take seriously the writes Barth in Romans “Does not whole of human experience. expound or recommend itself. It does not negotiate, or plead, threaten, or make Clare Amos promises. It withdraws itself always when it is not listened to for its own sake.” While there is a limited, discernible truth in these words, they are manifestly at odds with
the Biblical truth of the vast “promise” of God in Christ. A Gospel that “promises” The Credibility of Christianity: nothing is not echoing the invitation: Reflections on the Christian “Come unto Me all ye that are weary and I “Temper” in the World will give you rest.” One that does not recommend itself is hardly in tune with its Kenneth Cragg own theme of the Divine love- “No one” says the Ashanti proverb “tests commendation in that “Christ died for us”. the depth of a river with both feet.” But How can anything be “listened to solely for with one of them he may, and must. The its own sake”? The demand is not only stranger will keep some reservation of oddly one sided but also impossible. For himself in the very purpose of his the capacity to attend to anything must acquaintance with the river: and the half- originate, if at all, in the context and, self he reserves will be for the sake, if initially “for the sake”, of existing ideas. proven, of his whole commitment. A piece The more revolutionary the intention, the of proverbial African wisdom leads us right more concrete and immediate the point of into our theme – the readiness for the departure. reservations of the outsider in the very “So new, so unheard of, so unexpected in presentation to him of the faith that offers this world is the power of God unto its invitation to his entire experience and salvation”, Barth observes in the same discipleship. passage, “that it can appear among us, be These paragraphs make no attempt at a received and understood by us, only as a complete theology of the Christian contradiction.” His concern can be missionary relationship in its address of approved as a salutary reminder of the word and symbol and service towards Gospel as a counter-force to our self- other faiths and the secular world. They centredness and as a statement of the are simply a limited plea from the heart. Is quite disconcerting quality of Messianic
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fulfilment in Jesus, with its sharp contrast together”. How shall the servant be said over against sanguine, nationalist, not to “fail or be discouraged” if he has no complacent hopes and notions of the vocation to persuasion and “withdraws” in natural man. Yet it cannot be wholly a the face of non-acceptance? The contradiction if it rightly addresses itself to Incarnation may be defined as truth hunger and thirst, or describes itself as undertaking whatever its comprehensibility “good news”. requires. “The Word is made flesh”: that to which God speaks is that in which He Indeed, this clue of “newsworthiness” may speaks. Ministry must follow the same be of great relevance to our whole pattern. For “as He is, so are we in this problem. “News quality” is necessarily world” “Behold I stand at the door and constituted by where it is heard, as well as knock”: “He that hath ears to hear, let him by what it declares. It is always related to hear.” These are the postures of the New the hearer’s situation. If it is “good” as Testament – a willingness to be credibly news, it is good for some context and the pondered and credibly related to men sense of the latter will be part of its where they are, so as to enlist and elicit, recognition as “good”. We cannot isolate not their capitulation, but their embrace: to the goodness of the Gospel from men’s stir and invite them to inward recognition needs as antecedently felt, interpreted and obedience. “Reach hither thy hand and borne by men themselves. We cannot and behold…” bear “news” in studied conviction of irrelevance to its hearer’s world as the The essential persuasiveness of the hearer knows it. No “Gospel” therefore Gospel is not rightly dismissed by can exist in one-sided assertion that it is considerations of “uniqueness” or “news” and “good news”. It has also to be “distinctiveness”. Rather it is the sense of constituted in recognisability reciprocal to these that makes it so urgent. For they its promises and claims. “Faith comes by cannot feasibly or finally be matters of hearing” and so in this sense does “the assertion and claim. Nor can they be in faith”. It is not unilaterally authenticated: it forefront of the Christian relation to the needs its “hearer” for its confirmation. world. They are only discoverable in the wake of recognition. The incomparability We are no doubt over-simplifying Barth’s of Christ is not an independent conviction, intention in this passage and failing a belief in a claim that can or should exist crudely to allow for the element of arbitrarily or dictatorially. It only enters into necessary reaction as a source of credence with the entry of Christ: it is a distortion. Brevity, however, justifies the post facto experience of faith and not a isolation of the quotation here. For it sanction of it. Thus its validity is not symbolises a widespread temper among imperilled by a persuasive evangelism. us. The Gospel is uttered: it does not Paul’s metaphor of the ambassador mediate with unbelief: it stands on “thus suffices to embody the double stance of saith the Lord” and needs no corroborative inward obligation and outward deference. support outside itself. He knows indeed “whom he has believed” but he knows too those among whom his This mood is seen on reflection to sit believing must be understood. His uneasily with the characteristic emphases embassy is to a people, with a “cause”. It of Biblical mission. “A faithful saying and is, therefore, a false theology which worthy of all acceptation” writes 1 Tim. supposes that faith is insincere unless it is 1:15 – the double element of faith-worth, assertive, or compromised unless it inherent and yet also attendant on speaks ex cathedra dogmatica. Such a acceptance. The entire Biblical picture has faith in fact has no external relations but is to do, in sum, with the persuasiveness of insulated even while it preaches. God. Torah itself, in definition, means the Evangelism is nothing if it is not Divine invitation to human co-operation. willingness for relationship. Forgiveness is an enterprise of appeal and response: “Come now let us reason
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It begins, surely, in an awareness of Again, as with Barth, the example is common humanity with all men. Such random. But the point is fair. We need a commonness, however, is precisely the much more patient theology of nature. For realm that a great deal of current theology nature is, after all, the ground of culture, chooses rather to ignore in the general the habitat of history. There is no neglect of, or retreat from, the whole significant Exodus where there is no significance of nature. We have had too significant “ecology”. God is not in the much depreciation of natural theology. Exile, if He is not evermore in the harvest Neo-orthodoxy has fostered it in the belief and the seasons. God is not in the that it could the better exalt the “historical” Incarnation if He is not within the mystery as the definitive arena of Divine self- of the natural order. The Scriptures are disclosure. Secularisers, like Harvey Cox quite unanimous about this. “I will lift up and Van Leeuwen, have adopted a similar mine eyes unto the hills … my help stance for their own reasons. History, we cometh from the Lord” are not phrases in are told, is the Biblical realm of God’s a sequence from aberration to correction, activity and “nature” is too often dismissed from Baal to God, as some have implied. as simply a sphere of disenchanted, They are a sequence in a single blessed empirical phenomena, desacralized and and poetic faith. “The heavens declare the deconsecrated. The emphasis can then glory of God.” We have had more than fall unilaterally on the Divine activism in enough of this empty and vulgar theme of Exodus and Exile, in Jesus and the “disenchantment”. It is quite a travesty to Church, on human history, including its suppose that science cannot proceed until present technocratic climax, as the the earth is drained of wonder, or that awe veritable theme of God’s revelation and and the will to worship are the enemies of God’s purpose. man’s dominion. On the contrary: the enlargement of the powers of mastery and A balanced theology has no quarrel with the themes of mystery proceed together. the essential emphasis here but only with its one-sidedness. Any sound study of This is urgent, theologically in that psalms and prophets and the Gospel is whereas “the sacred history” – God in bound to dispute this magisterial Israel, God in Christ – initially divides, unconcern about natural theology, to alienates and distinguishes, nature resist the curious conclusions which, for mediates and makes for solidarity. As example, Von Rad attempts to creatures of time, the Buddhist and the substantiate, that creation is “inferior to Christian, the pagan and the Muslim, are election”, in the economy of God. one: the Jew, the atheist, the Confucian, are all akin in their ties with “the good This preface (i.e. Genesis 1) has only an earth”. “One touch of nature makes the ancillary function. It points the course that whole world kin” says the proverb God took with the world until He called confidently. It is hardly so. The Eskimo Abraham and formed the community … and the Hottentot have little unity in “the Faith in creation is neither the position nor touch of nature”. In fact, the natural, by its the goal of the declarations in Genesis 1 very diversity of mood or measure, and 2. irretrievably diversifies the human family. The fact, nevertheless, remains, that Admittedly, the patriarchal narratives soon living, dying, marrying, bearing, grieving, supervene on the primeval. But election, hoping, fearing, yearning, loving, suffering indeed any nation’s “electability”, turns on – mankind has a common “natural” the reality of man in nature. The concern circumstance all too feebly “negotiated” in for “salvation-history” is not an end or theologies or acknowledged in pursuit in itself: It has to do with the togetherness. We cannot obviate the meaning and fulfilment of the creative instinct to sense otherness both in taking purpose. “Election” has nowhere to occur, and in hearing the Gospel of a particular nothing to serve or exemplify, aside from grace of God. But we need not intensify creation’s significance. those proper liabilities by neglecting, or
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repudiating, the kinships of sheer make of being human. We have urgent humanity and of nature as “the world of all need to do so, just at the time when of us”. We must beware, as Louis Bouyer external circumstances are giving further, has finely said, “lest we miss those outward, force to the interdependence of stepping-stones without which man would all mankind. What has been a natural truth never become one with the faith proposed of man, namely his oneness, increasingly to him.” becoming a technological fact also, with a growing similarity of external conditions in Such loyalty to nature is in fact a deep our existence. Doctrinal expression, loyalty also to the Incarnation. The however, still too readily acquiesces in a revelatory feasibility of Incarnation pre- sort of “externality” to other men’s worlds, supposes the revelatory quality, in part, of failing to enter into genuine human all experience. Unless everything is in its community. own sense revelatory of God nothing can be. A world into which we believe God has If we come to others in terms only of our been born is nowhere irrelevant either to “contrastedness”, we normally provoke Him or for Him. The “new” or special aloofness or assertiveness in them. How sacredness which greets us in the frequently has Jewish particularism bred Incarnate Lord employs the channels of resentful antipathy. Even anti-Semitism, natural sacredness. Thus “the Word made however guiltily, owes something to flesh” is the supreme and inclusive climax Jewish insistent distinction. To move only of a principle of their inter-relatedness in terms of the distinction, Christianly, which runs through all experiences in a between belief and unbelief, between relative sense. “The mistake” wrote “savedness” and “lostness”, between Donald Baillie, “is not to assert paradox in “inside” and “outside” is to arouse an the doctrine of the Incarnation but to miss imperviousness to what we would say. the paradox everywhere else.” Some would argue that this is unavoidable, that it is part of “the offence Theology has too often concentrated only of the Cross”, that conversion must be a on the exclusifying implications of God in sort of capitulation to what beforetimes Christ. It is important to remember that the you resisted or despised. In a measure, dimensions of the humanity in which the they are right: nothing here is meant to Christ is delineated belong in their general evaporate the uncongeniality of Christ to measure to all human experience. “And sinful man, nor to disintegrate the was made man” the Creed declares: not disconcerting identity of the Christian “made Jew, made Greek, made white”. community over against “the world”. On But if our evangel is to interpret that the contrary: precisely because we care “manness” in which all are already for that radical confrontation of men, we participant, as it is illuminated by the must beware that it is not sharpened and Christ Who has indwelt it, and in the exaggerated by our failures in mediation knowledge that He came into what, and gentleness. “The offence of the essentially, is nowhere alien and Cross” is not a studied offensiveness: everywhere identical, we must fashion our fidelity to truth per se has always a ring of theology according to the same mind. sweet kindliness. We are not preaching Christ if we are proceeding on a sort of That common humanity, hallowed by the take-it-or-leave-it presentation that thrusts Incarnation and “meant” Divinely, in the the whole onus of comprehension on the creation, is a deeply unifying reality which other party and fails to take creative, Christian doctrine has all too little explored patient and ardent care for the with other men. It is true that mission has “translation” of the “mystery” of Christ into strenuously “involved itself in mankind”, in universally accessible terms, fails, that is, Donne’s classic phrase. Yet we have often to preach as those who are already one excluded our theology where we have with their hearers in the humanity Christ invested our compassion: we have not embraces. We are not town-criers of the sufficiently hearkened to what other men
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grace of God, but would be guests at men’s emancipation. It would be more every man’s home for its sake. honest to read the history of one and a half centuries, in spite of a rich outpouring These, and many more, are the of missionary devotion, as a record in the theological reasons for a lively, loving relationship of power to need, and of concern for our credibility. There are no advantage to deprivation, that spells a less compelling historical reasons. There deep failure of the spirit. The west in is so much in the history of mission that general has failed to relate itself to the rest acutely strains its authenticity. “Who hath of the world in anything like the full range believed our report?” asks the prophet of spiritual obligation or even in external (and we shall return to the inner burden of loyalty to its own deepest resources of the his question). There is now a pathetic soul. It is of course impossible to draw a significance in that possessive pronoun. It balance-sheet of western impact on the is just the fact that it is “our” Gospel which peoples of the world. But there is more makes it so profoundly suspect and than enough in the story and in our suspected. That “we” are its messengers attitudes seriously to make us wellnigh is its deepest discredit. For the white and incredible in the preaching of Christ. western world, with which most of men Christianity is closely, even irretrievably, At all events, as and when we couch the associated, has given most of men so Gospel in terms that do not mediate or much cause to distrust both it and what it “listen” (Barth’s word), but rather bears. Imperialism, race, apartheid, dogmatise and declaim, that makes exploitation, sheer insensitivity, “the dark “uniqueness” and “utter otherness” their eye” as Van Der Post has it, the frequent posture and their ground, then, whatever failure to respond to the unqualified desire we intend, we sound like the religious of mankind to love and to be loved – all counterparts of the assumed superiority of these grimly overshadow the loving- all our other relationships. And in this field kindness of what we announce about it is as much what “seems” that matters, God. however distortedly see, as what in fact is meant. There is, surely, a theological It all stems, in the end, from a disloyalty counterpart to Kenneth Kaunda’s words: within our western selves: writing of the race problem in the preface to William The advent of independence spells the Plomer’s powerful novel Turbott Wolfe, end of a European oriented society. Van Der Post observes: Europeans will be increasingly exposed to African psychology. They are now part of It was a product of the European himself, a society in which the initiatives are no of the hypocrisy, narrowness and longer exclusively theirs and where, in blindness with which he led his own life, many fields, they will cease to be doers and that somewhere in the deeps of his and become acceptors … I honestly nature this terrible denial of his own self believe that we have all the time been had been projected on to the despairing much nearer to the heart of things that and rejected coloured peoples of this land. really matter than our western teachers … I am often conscious of an extra It was, and is, at its core, a turning in fear dimension to the problem which a from the call of a greater love. And so is European ‘advisor’ would not detect … much else in our record of culture- (A Humanist in Africa) domination, and in our presence in Asia and Africa. Yet much in our current temper in inter- religious fields is neither sensing nor It is customary in the west to anticipate attaining this teachability. And to that gratitude for the “benefits” of empire and, extent it is making our incredibility almost more recently, to assume that total. secularization and technology are a boon conferred, of such magnitude as to bring to climax both our world-relevance and all
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We need to keep penitently close to such closer attention to the theology of nature observations as that of Ezekiel Mphahlele: and of the Incarnation, to human experience as all men know, question and While it fixed its gaze on Calvary or kept interpret it, for a Christian care to think co- us an aloofness from political realities, the operatively with other creeds and their Church (in South Africa) … has become to wistfulness and thus to serve the Gospel us a symbol of the dishonesty of the west. of Christ in the sort of commitment to The road has been slipping back under its men’s ideas and needs which the feet … Incarnation itself exemplifies. It was not, (Down Second Avenue) after all, by a Word reverberating from high heaven that God redeemed us, but Do we realise, further, how many by the Word made flesh, housing its glory “sanctions” we have enjoyed in much of in the common world and freely awaiting our converting? – the prudence that recognition as its only pledge of truth. needed to keep in with the white “power”; the desirability of the English tongue as a In the end the “credibility” is by the Spirit. key to education; the ministries of “Who will believe the kind of thing that has education and healing themselves; the come to our ears?” asked the prophet in Prospero’s wand that some aspects of Isaiah 53. We love and serve the mission wielded in bringing Caliban and incredible creed of a Babe in a manger his uncouthness to heel; the attitudes of and a Man on the Cross as the point and wariness men in threatened cultures had the power of the Lord of the universe. to take up in studious self-defence and wise retreat: (“The white man has learned … That heaven’s high majesty his court to shoot without missing, so we must learn should keep in a clay cottage … And free to fly without perching”). Again, there eternity submit to years … needs to be a balance in our assessments. But it is easier to remember Let us not cloud that sublime mystery with benediction than compromise in our assertive, belligerent or insensitive history, harder to sense the mixed motives postures of our own. For then we fail to in the convertibility of men than to take serve it in its own temper of patience, humble and due pride in its spiritual exposure, risk and unreservedness. We validity. cannot hope to be credible with the Gospel save as we are credible in it. “God, All the foregoing is a poor sketch, a be merciful unto us … that thy truth may “Galatians” rather than a “Romans” on its be known among all nations.” topic, a manifesto of the heart rather than a treatise from the head. It is a plea for the 14 January 1967
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Book Reviews
Book Reviews
Faithing the Native Soil: Dilemmas and theological readiness to recast the Aspirations of Post-Colonial Buddhists churches’ function (mission) and praxis so and Christians in Sri Lanka. By that it becomes a faith of the land and Shanthikumar Hettiarachchi. (Colombo: gains the respect of their religious Centre for Society and Religion, 2012.) neighbours” (209). The book breaks fresh ground in proposing an intra-religious The metamorphosis of identities in roadmap as the way forward in mission for identity-based conflict situations has Christian churches. The call to engage in always been a fecund area of research. A intra-religious dialogue on the contentious post-colonial layering of the situation, issue of conversions and for common combined with a religious hue, renders it a recognition of the civic responsibility potential minefield. In Faithing the Native seems appropriate in a context of Soil: Dilemmas and Aspirations of Post- divisions between churches. The Colonial Buddhists and Christians in Sri importance of intra-religious dialogue is Lanka, Hettiarachchi lays bare the increasingly being recognized, and complexities of religiously validated claims touching upon this dimension adds value which have shaped Christian and Sinhala to the book. Buddhist understandings of self-identity so far vis-à-vis categories like majority and However, what strikes me about the book minority, native and other in a deeply is the omission of any reference to the Sri insightful and perceptive manner. Lankan Tamils in the discourse on Christian mission where the main religious In a comprehensive manner he provides partner of Christianity is portrayed as an the reader with exhaustive overviews of ethnically identified form of Buddhism, i.e., Sri Lankan religious and ecclesial Sinhala Buddhism. Rendering the Sinhala historiography, delving into areas such as: Buddhists as a monolithic category does the forging of a post-colonial Sinhalese not help. In my opinion, the integrity of Buddhist self-hood in a manner which was Christian mission in Sri Lanka cannot only contingent upon “majoritarian” and be tested in terms of Christianity’s “nativistic” claims; the development of the attempts to assuage the fears of the missiological positions of the Roman Sinhala Buddhist majority, but also in Catholic as well as the Protestant critically recognizing the concomitant churches and their ongoing impact on the results of such a posture on Sri Lankan churches; the emergence of and Tamils (both Buddhists and Christians). responses to Evangelical Christian To resort exclusively to the former would presence in Sri Lanka; the reconstruction render mission susceptible to the vagaries of the “native status” for Christianity of majoritarian politics and lend itself to be through de-colonisation; the interpreted as intentional indifference to transformation of traditional roles for both the ethnic minorities. Therefore, though Christians and Buddhists; and the call to the author emphasizes the need “to look redefine Christian identity. Adopting an beyond the popular and dominant inter-disciplinary approach which discourse of the ‘Sinhala Tamil conflict’ combines interreligious theology, a history which has been elevated during the last of Christian mission and post-colonial twenty five years” (236), this also seems political analysis, Hettiarachchi skilfully to be the book’s undoing. Conceiving the derives significant nuances that bring to missional accountability of Sri Lankan the fore the contestable nature of Christianity in isolation from the Tamils contemporary identity-forging categories. divests Christian “hospitality” of its prophetic dimension and the new road What characterizes an appropriate map could lead Sri Lankan mission to new missional praxis for the churches, alignments, the political dividends of which according to the book, is cultivating an may be contentious. This aside, the book “ecclesiastical willingness and the 91
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remains informative, timely and engaging. style and daring in deciphering the signs Born out of experience and expertise it of his times. bears testimony to an author who, while being passionate about interreligious Reviewed by Peniel Jesudason Rufus relations, is nevertheless provocative in Rajkumar
Christian Lives Given to the Study of other scholars not present who I would Islam. By C.T.R. Hewer (New York: perhaps have expected to see included – Fordham University Press, 2012.) it would be invidious to name them – although I suspect that in at least some There is something evocative in the cases they may have been invited by the phrase “Christian lives given …”, which editors to contribute, but for one reason or suggests the sense of vocation, and another, declined. There is quite a high perhaps also the cost, that engagement preponderance of Roman Catholic with Islam can require of Christians who scholars included among the writers. This seriously choose to take – or are drawn may be partly due to the fact that both of into – this quest. I think that is what the the editors are themselves Roman editors wanted to convey through the 28 Catholics, but also reflects the reality that autobiographical essays that make up this the sense of “lives given” is perhaps in volume, which are then book-ended by a some ways more possible these days in brief and reflective introduction and Roman Catholic structures, particularly conclusion written by the editors among the religious orders (There is a themselves. The need for such sacrificial somewhat barbed reference in the editors’ offering, for intellectual rigour, conclusion to the current inadequacy of commitment to serious language study Christian theological education in some and a willingness to grapple with parts of the Western churches!). theological mysteries undergirded by a lived spirituality is made clear, particularly The content of each of the in the concluding chapter. autobiographical chapters is inevitably varied: some are more descriptive, and As with all such books, a reader such as others more reflective. I found all myself is interested and intrigued by the enjoyable – particularly those written by selection of those whose lives are people with whom I was personally described. Because the chapters are acquainted – though in one or two cases I autobiographical, this of course limited the felt they concealed as much as they selection to those who were alive at the revealed. But it is good that this collection time the contributions were solicited – of the experiences of a number of though Kenneth Cragg, who wrote the first significant men – and a few women – in autobiographical reflection, has, of course, this field are gathered together in this way. since died. Although it is not explicitly Many are now quite elderly, so such a stated, a comparison of the order of the record of their story and achievements chapters with the brief biographical data becomes more pressing and the editors given in the list of contributors, suggests are to be congratulated on putting that the contributions were organized on together this volume. As they themselves the basis of the date of birth of each put it, “When a new generation sees the writer. I was glad to realize therefore that I need, they will have a mine of information, personally knew both the grandfather approaches, and reflections on which to (Kenneth Cragg) and the baby (David draw.” Marshall) among the contributors, and would consider both worthy figures for Reviewed by Clare Amos inclusion in such a volume. There are
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© World Council of Churches (WCC) 2013 The views expressed in the articles are those of the authors, and do not necessarily represent the views of the WCC.