Australian Religious in a Multi-faith Society: Reality, Gift and Challenge
Examples of dialogue in the Church
Thursday, June 25, 2009
I am very pleased to accept the invitation from Catholic Religious Australia to speak with you this morning and I am delighted to be sharing the platform with Mrs Zuleyha Keskin from Affinity Intercultural Foundation, and Sr Vivienne Keely CHF, a Holy Faith sister from the Diocese of Parramatta.
structure
I have been asked to give you some examples of inter-religious dialogue, to speak about my motivation for being involved, what I have learned, and indeed, continue to learn, from these experiences. I have also been asked to keep it personal, and avoid quotes from Church documents. I'll do my best.
First, I will speak about motivation, then briefly describe some of the Christian and Muslim dialogues I have been involved in, and report on what I have learned. Finally, I will also say something about Jewish-Christian relations.
motivation
My main reason for becoming involved in interreligious dialogue is that it is the teaching of the Church, particularly of the Second Vatican Council in its "Declaration on the Relationship of the Church to non-Christian Religions",
Nostra Aetate.
I am old enough to remember the beginning of the Council, indeed I was a student in Rome when the Council was announced. On January 25, 1959, I was there in the Cathedral of St Paul Without the Walls when Pope John XXIII announced his intention to convene a General Council. The announcement raised many queries on that day and afterwards. Pope John XXIII was confident that the Church would derive new energies and new strength from the Council, and meet the future without fear.
He chided the prophets of doom, and said that the Church must never depart from the patrimony of truth received from the Fathers. Neither was the Church to be a captive of her patrimony: she is not to be stuck in any century, and so Pope John XXIII taught that the Council must ever look to the present, to new conditions, and new forms of life. You could consult the
Pastoral Constitution on the Church in the Modern World to get a feel for his mind at this time.
To fulfil her mission, the Church had to enter into dialogue with the modern world, try to understand its problems, speak its language, and bring Christ's saving influence upon it. And one of the issues was the relationship of the Church with other Christian Churches and with non-Christian Churches. The experience of the Catholic Church had been patchy in these areas, to say the least.
Catholic bishops and theologians who lived in Asian countries had developed an understanding of Buddhism or Hinduism, and similarly for those who lived in predominantly Muslim countries. But this fell short of authentic dialogue, not to mention friendship, and was certainly not something which occurred at a formal level in parish life. There were few Muslims, Buddhists or Hindus living in Australian suburbia.
more pressing agenda
Bishops who were at the Council came away with their heads reeling from all they were to implement and it is small wonder that Nostra Aetate didn't loom large in Western countries like Australia where there was little cultural or social pressure on us to attend to questions of inter-faith relations. We had enough on our hands to cope with the other Christian religions.
So for me, inter-religious dialogue did not become much of a reality until after 9/11 when I responded to the overtures of others. But, once involved, I have remained committed, and, I hope, energetic in promoting good relations with our Muslim and Jewish brothers and sisters.
the heart
A loving heart is the most important element in inter-religious dialogue.
In the Acts of the Apostles, it is written that the believer must believe with his heart, and very closely allied to believing with the heart is understanding with the heart: a heart which truly encounters another as a child of God when meeting.
Pope Paul VI, speaking at an audience with representatives of various religions of Japan, added the following to his prepared address: "We thank you again for your visit and pray to the Lord that we may always be worthy to love you and to serve you". [1] After all, don't we worship one God and hope to live together in His Kingdom.
[1] Michael Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (Orbis Books, New York,) 2006, p. 193.
The Dalai Lama and Thomas Merton met in 1968 and had intensive conversations over five days: each witnessed to the spiritual bond between them, and, in 1996, the Dalai Lama wrote: "the impact of meeting him will remain until my last breath". [2]
[2] Fitzgerald, Interfaith Dialogue, 195.
At the funeral of Cardinal Koenig, the retired archbishop of Vienna and key figure of the Second Vatican Council, Muslims, Jews and Christians mourned and prayed; not for the passing of an ecclesiastical dignitary, but for the loss of a good friend. For him every meeting with an individual was an authentic human encounter.
When his successor, Cardinal Schonborn, was asked which was more important in Christian-Muslim dialogue: theological scholarship or the building up of personal relationship at a simple human level, he replied "friendship is the key". [3]
[3] Interview with Cardinal Schonborn, The Tablet, April 17, 2004, p. 17.
If friendship is the key, I have to ask, "What is holding us back"? One of the great paradoxes of modern life is that, in a world in which connectivity is the buzzword, in which communication was never technically easier, we have fewer and fewer true encounters with our fellow human beings. Obviously, we can never know people if we do not talk to them.
So, for me, inter-religious dialogue is first of all a conversation "over the back fence", or the contemporary equivalent. I have given you the reason I began my involvement in inter-religious dialogue. Now, having experienced it, I add another reason: friendship. In my new encounters, I have made new friends. And I thank God for that.
SOME EXAMPLES
Now to some examples of dialogue. When I was a member of the Australian Bishops Commission on Ecumenical and Interfaith Relations, I was involved in various events involving Muslims and Jews. As bishop of Parramatta, I have been personally involved with Catholic/Christian-Muslim dialogue in co-operation with different groups, e.g. Affinity, which is Zuleyha's group, and a triumvirate of David Mills from Initiatives of Change, Keysar Trad from the Islamic Friendship Association of Australia, and myself, the Arab Heritage League, and the Charitable Islamic Association of Beirut City Inc.
My comments this morning will relate firstly to the Christian-Muslim dialogues, and then to Catholic-Jewish relations.
Greystanes and Castle Hill
The first example of Christian-Muslim dialogues concerns the large-scale dialogues held in Greystanes and Castle Hill, both suburbs in the Diocese of Parramatta.
These were attended by 500, and 900 people, respectively. There are other groups functioning in an ongoing way in The Hills and Blacktown, and the Women's Interfaith Network is active in Parramatta. There are other groups with whom I have had dialogue like the Shi'ites from Arncliffe, Bangladeshis from St Marys, the Lebanese Friendship Society from Bankstown, and other groups often in associationwith Bishop Darwish, the Melkite Church leader.
good news stories
With respect to these large gatherings, the print and electronic media ran the dialogues as a good news story and gave them a positive spin, possibly due to the high-profile media personalities who acted as chairpersons for the gatherings.
Doubtless the presence of State and Federal members of parliament drew some media interest too. The interest of politicians, civic leaders, and the media affirms their
appreciation of the role of religion as a force for cohesion in society. As politicians in a public role, their interest is in social cohesion, not so much in faith per se.
cultural exchange
The structure of the gatherings, which included food, entertainment and time for chatting, reinforced the understanding of religious experience and practice as a culture rather than simply as a set of faith propositions.
It is true to say that one could view these initial inter-religious experiences as a cultural exchange and that this cultural exchange is a prerequisite to fuller mutual understanding, in which an authentic appreciation of the distinctive religious cultures can flourish, and social harmony prosper.
encouragement of A Common Word, September 2007
I took great encouragement from the publication of A Common Word in September 2007 because it was the initiative of a group of 136 Islamic scholars and leaders representing a broad spectrum of Islam. This group issued an irresistible call to Christian leaders, and I quote:
Thus in obedience to the Holy Qur'an, we as Muslims invite Christians to come together with us on the basis of what is common to us, which is also what is most essential to our faith and practice: the Two Commandments of love.
It is noteworthy that Pope Benedict XVI referred to this document in his recent visit to Jordan and noted the commonalities in A Common Word and Deus Caritas Est. Last
November, a meeting of Muslim-Catholic scholars was hosted by the Vatican and a number of affirmations published, which include a promise to meet again in 2010 in a
predominantly Muslim country.
Imam and the Pastor
The second example of Christian-Muslim dialogue I would like to reflect on concerns the video and meeting with the Imam and the Pastor.
In 2008, more than 700 people gathered in Blacktown to hear the Imam and the Pastor. This event was brought about by Initiatives for Change and was supported
organisationally and financially by the Diocese of Parramatta, the Islamic Friendship Association of Australia, and Blacktown Council.
The Imam and the Pastor are both Nigerian, both ex-militia. For years, they had been intent on killing each other but, in the end, each was led by his respective religious tradition
to reflect on the meaning of forgiveness. They came to see that forgiveness was the only way to co-existence, harmony, and love. Now, they engage in debriefing former militia and mediation work.
The form of the evening was the screening of a video showing the lives of the Imam and the Pastor as militiamen, the change that was effected in them, and the work they now do. It is a powerful message. This was followed by questions from the floor, questions which although selected did not shy away from the tough stuff. The questions and answers surfaced:
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The importance of acknowledging the history of peaceful co-existence between Muslims and Christians in many places, over many centuries;
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The notion that we are in control of our destiny, responsible for our actions, and the necessity of reclaiming and embracing the holy books of the respective religions to lead to interior conversion of heart; and
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The importance of openly acknowledging differences in religious belief.
what have I learned from Christian - Muslim dialogues
I have learned that the course of interreligious dialogue does not always run smoothly, and no one need be surprised by that. If it did run smoothly all the time, we would have
cause to question its authenticity. Difficulties have been experienced in meeting the challenges of:
resistance
indifference and
differences.
resistance
Following the letters I received after the first round of major forums in Greystanes and Castle Hill, I stated in an interview: "Among some of our people, there is uncertainty about it
all. I receive little booklets about the dangers of Islam, warnings about going too far. There are reactionary forces which don't want dialogue". Several years later, I think this is still
the case.
There are different groups of resisters. Some groups, or their close family members, come from areas where they have experienced hardship, and great intolerance - a potent mix of painful historical memory and religion. The experiences of these groups have to be respected; it certainly cannot be denied. People have to be helped to work through it.
For example, on the night of the celebration of Prophet Muhammad's birthday in Parramatta, organised by Affinity and ourselves, there were Muslims praying on mats in St Patrick's Cathedral, Christian and Muslim children playing chasing together on the grass in the courtyard, evangelical Christians picketing the entrances to the cathedral and handing out anti-Muslim literature, some Armenians heckling the Turkish speakers in the hall, and a Christian migrant ready to go 15 rounds with anybody! Quite a mix!
Our Muslim friends tell us that they too receive friendly and unfriendly warnings. All this is part of the process of change and there are people in our respective communities who find change very difficult.
indifference
Added to resistance is a layer of indifference, the underlying reasons for which we don't know. We have guessed that there are Catholics who are not sure about inter-religious dialogue, who are waiting for "official encouragement", which the Diocese of Parramatta has given to them in the shape of a small booklet of guidelines addressed to the Catholics of Parramatta as a word of reassurance and encouragement. Sr Vivienne will speak about that later.
avoiding the discourse of difference
There are some people who always want to be NICE. Be polite, have a chat, a cup of tea, and go home. Interreligious dialogue is not a facade of niceness. We have to work hard to show that acknowledging and, negotiating, differences is part of living in the real world, and it's no different in interreligious dialogue.
I learned the importance of openly and gently acknowledging that we have differences. In spite of the very real commonalities in our faiths, our beliefs are not the same: the very obvious differences are in our teaching about the Incarnation and the Trinity.
Note that I said the differences, not that which divides us, because there is no rational basis to the idea that the acknowledgment of differences is divisive. On the contrary, it would be lacking in love and respect to write our differences out of the dialogue. I believe it is good to consider differences for at least three reasons:
First - and this point was made by several contributors in our dialogues in Western Sydney - acknowledgement of differences helps us to clarify our thinking about our own faith, to appreciate what is unique, and to grow in respect for the convictions of others; in talking about our faith with others, we clarify things for ourselves. But it is helpful to state it more positively: for Muslims to engage in inter-religious dialogue strengthens rather than diminishes their Islamic faith; for Christians to engage in inter-religious dialogue, strengthens rather than diminishes their Christian faith.
Secondly, the acknowledgement and exploration of difference frees the dialogue partners to be authentically who they are because we come to understand why they act the way they do. If we feel ourselves to be free, then there are no constraints on our honesty, no fear that our honest efforts will be repudiated. Instead, we can be confident that misunderstandings will be resolved in a spirit of good will.
Thirdly, with an understanding and listening heart, we can develop ways of talking about our differences so that the end result is greater mutual understanding of our identity as Muslim or Christian.
cultural variations
I have learned to appreciate the importance of culture and the misunderstandings which can spring from conflating cultural expression with religious expression.
To give you an extreme example, I have been at meetings when some Christians have been quite hostile to what they incorrectly believe is the Islamic practice of female circumcision. They have been simply unaware that this practice is not a requirement of Islam; it was, and unfortunately is, a practice in some countries, where it is carried out by Muslims and non-Muslims alike.
I have learned that interfaith dialogue is more than an exercise in social cohesion. It is also about faith, about building faith in society, and how people of faith can, and must work together for the good of humanity, and I have been humbled by the faith of my Muslim friends, their respect for, and their acknowledgement of, God.
Yes, there are differences and difficulties, but a sense of perspective, a sense of history, and a sense of humour, all clothed in mutual respect will help us to worship the One God in peace and harmony.
I mentioned friendship at the beginning and I return to it now.
Christian-Muslim dialogue had led to friendships I would otherwise not have had. To the person who says to me: "How do you know you are not being deceived; how do you know Mehmet's or Ahmed's or Zuleyha's real intention is not to facilitate some terrorist act?"
I can say I know it isn't because I know that that is not part of who they are. And I can use their names because I know that they know that I would never seriously entertain such a thought. Before my involvement in inter-religious dialogue, I would not have known that richness.
relations with Jews
And now, somewhat more briefly, I turn to relations with Jews.
My experience of Jewish-Catholic dialogue is not quite so community based, partly because there are so few Jews in the Diocese of Parramatta. Young people in our Diocese have been engaged in very fruitful programs and camps with Jewish and Muslim youth, but my personal experience is generally with Jewish leaders.
There is a highly significant conference in Berlin in July of this year. It is the conference of the International Council of Christians and Jews. The main theme is the "re-assessment of Jewish-Christian dialogue and its future". It is expected that a new document will be launched entitled the Twelve Points of Berlin.
The document marks the 60th anniversary of the Ten Points of Seelisberg, Switzerland, which created the International Council of Christians and Jews as the basic platform for continuing exchange and Christian-Jewish co-operation.
Although the Ten Points of Seelisberg were seminal for post-war Jewish-Christian relations, the points were addressed to Christians only.
The new document constitutes a call to all: some points are addressed to Christians; some to Jews; some to both Christian and Jewish communities and others.
It would be true to say that the Seelisberg document was not enthusiastically received by the Catholic Church after the war. In 1950, the Church said that the International Council for Christian and Jews was "indifferentist" and Catholic were precluded from co-operating with the ICCJ. It was not until the Second Vatican Council that the Church's position became more positive, as I outlined in the early part of my talk. I await the Twelve Points of Berlin with eager anticipation.
It may seem a bit elitist to talk about meetings with Jewish leaders but both community gatherings and leaders' gatherings have their own part to play in inter-religious dialogue.
My experience is that the Jewish participants value these meetings as a reality check. At a recent meeting, I was asked by one of the Jewish participants if I thought the Jews took what others said about them too sensitively. I replied that following the experience of the Shoah, you have every right to be sensitive.
There is a sense in which the Jewish leadership in Australia is searching for the appropriate "tone of response": to uphold the integrity of Judaism in the contemporary world, a world in which the political aspects of religion, of all religions, tend to dominate.
As a result of our meetings, I understand better why Jewish leaders can seem defensive, ever-watchful and vigilant. They never know where the next barb of anti-Semitism will come from.
In my view, continuous, honest dialogue which leads to friendship is the path to follow. I believe this view will be clearly articulated in the Twelve Points of Berlin.
In conclusion, Catholic bishops, Catholic priests and religious are not for the Catholic people alone. Our witness and our love is for all God's people because God loves all without exception and without distinction. This is my ultimate reason for engaging in inter-religious dialogue.
photo: The Most Rev Kevin Manning, Bishop of Parramatta (left), speaks with Br Vince Duggan CFC, leader of the Oceania Province of the Christian Brothers.
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