Several motives have propelled the contemporary dialogue movement. These include desires to foster understanding, to stimulate communication, to correct stereotypes, to work on specific problems of mutual concern, to explore similarities and differences, and to facilitate means of witness and cooperation. The pragmatic need for better understanding and cooperation among adherents in the world's two largest communities of faith—Christianity and Islam—is particularly acute.
Together Christians and Muslims comprise almost half the world's population, so the way in which they relate is bound to have profound consequences for both communities and for the world. Their historic relationships as well as their major theological, social, and political concerns vary markedly.
Contemporary initiatives in Muslim-Christian dialogue can be understood best in the larger context which can be established by a brief overview of dominant themes in Muslim-Christian encounter. Muslim-Christian dialogue dates back to the rise of Islam in the seventh century. Rooted as both traditions are in the monotheism of the patriarch Abraham, Muslims and Christians share a common heritage. For more than fourteen centuries these communities of faith have been linked by their theological understandings and by geographical proximity.
The history of Muslim-Christian interaction includes periods of great tension, hostility, and open war as well as times of uneasy toleration, peaceful coexistence, and cooperation. Islamic self-understanding incorporates an awareness of and direct link with the biblical tradition. Peaceful coexistence is affirmed —6.
Christians, in particular, are chided for having distorted the revelation of God. Traditional Christian doctrines of the divinity of Jesus and the Trinity are depicted as compromising the unity and transcendence of God e. Circumstances and relationships between Muslims and Christians in Egypt, for example, cannot be equated casually with those in Lebanon over the same centuries. Relationships in Egypt, a religious and intellectual center of the Islamic world, were subject to distinctive dynamics not found elsewhere.
As an Oriental Orthodox church, the Copts have been completely independent of both the Roman Catholic and the Eastern Greek, Russian, and Serbian Orthodox churches since the middle of the fifth century. As minority communities threatened by Christian crusaders or Muslim conquerors or more recent colonial powers, inhabitants of Lebanon have coexisted, cooperated and clashed, in many ways.
An examination of Muslim-Christian relations in Spain or the former Yugoslavia or contemporary Indonesia, the world's largest Muslim country, further illustrates the need for careful, contextual analysis. Even in the best of circumstances, however, it was difficult for Christians and Muslims to engage one another as equals in dialogue. With few exceptions, Islamic literature that is focused on Christianity has been polemical. On the Christian side, the advent of Islam in the seventh century presented major challenges.
In the short space of a century, Islam transformed the character and culture of many lands from northern India to Spain, disrupted the unity of the Mediterranean world, and displaced the axis of Christendom to the north.
Islam challenged Christian assumptions. Not only were the Muslims successful in their military and political expansion, but their religion presented a puzzling and threatening new intellectual position.
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John of Damascus in the eighth century provided the first coherent treatment of Islam. His encounter with Muslims in the Umayyad administrative and military center of Damascus led him to regard Islam not as an alien tradition but as a Christian heresy. Subsequent Christian writers, particularly those not living among Muslims, were even harsher. This trend is especially evident in Europe following the Crusades. The Crusades, launched in , cast a long shadow over many centuries. In the midst of their stories of chivalry and fighting for holy causes, medieval writers painted a picture of Islam as a vile religion inspired by the devil or Antichrist.
There were a few more positive voices among medieval Christians. Francis of Assisi d. Deep animosity toward Islam was pervasive, however. Martin Luther d. Luther held the long-standing view that Islam as a post-Christian religion was false by definition.
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- Martin Buber (1878—1965).
Several developments in the nineteenth and twentieth centuries set the stage for contemporary Muslim-Christian dialogue. First, constantly improving transportation and communication facilitated international commerce and unprecedented levels of migration.
Introduction (Chapter 1) - Constitutional Dialogue
Second, schol-ars gathered a wealth of information on diverse religious practices and belief systems. Although Western studies of Islam were often far from objective, significant chan-ges have occurred. Similarly, the scope and reliability of information on Christianity has broadened the horizons of many Muslim scholars during the past century.
A third major factor contributing to the new context arose from the modern missionary movement among Western Christians. The experience of personal contact with Muslims and other people of faith led many missionaries to reassess their presuppositions. Participants in the three twentieth-century world missionary conferences Edinburgh in , Jerusalem in , and Tambaram [India] in wrestled with questions of witness and service in the midst of religious diversity.
These conferences stimulated debate and paved the way for ecumenical efforts at interfaith understanding under the auspices of the World Council of Churches WCC , founded in The dialogue movement began during the s when the WCC and the Vatican organized a number of meetings between Christian leaders and representatives of other religious traditions. These initial efforts resulted in the formation of new institutions.
In , toward the end of the Second Ecumenical Council of the Vatican Vatican II , Pope Paul VI established a Secretariat for Non-Christian Religions to study religious traditions, provide resources, and promote interreligious dialogue through education and by facilitating local efforts by Catholics. Several major documents adopted at Vatican II — focused on interfaith relations. The most visible Christian leader during the last quarter of the twentieth century, Pope John Paul II, was a strong advocate for the new approach to interfaith relations.
During his papacy — , John Paul II traveled to countries. He often met with leaders from various religions, on his travels and in Rome. He was the first pope to visit a mosque in Damascus in The spirit of his approach to Islam is evident in a speech delivered to over 80, Muslims at a soccer stadium in Casablanca:.
Dialogue between Christians and Muslims is today more urgent than ever. It flows from fidelity to God. Too often in the past, we have opposed each other in polemics and wars.
I believe that today God invites us to change old practices. We must respect each other and we must stimulate each other in good works on the path to righteousness. In cooperation with more than three hundred WCC member churches, the DFI concentrated on organizing large international and smaller regional meetings and on providing educational materials.
By the s and s, other international organizations developed formal and informal programs for Muslim-Christian dialogue. At the local level, hundreds of interfaith organizations have facilitated dialogue programs. These programs are difficult to characterize because they vary substantially.
Detailed information and analyses of activities in specific countries and organizations is accessible through the periodicals listed in the bibliography; the following examples illustrate the breadth of activity. In India and the Philippines, Christian institutions have studied Islam and pursued dialogue programs for decades. These academic programs stimulated particular initiatives by churches and Muslim organizations.
The Muslim community in Great Britain numbers well over two million. The large influx of Muslims since has spawned numerous local and national Islamic organizations, many of which are engaged with Christian counterparts in local churches or through programs of the British Council of Churches. Their concerns range from education and health care to the resolution of Middle East conflicts. In addition to numerous dialogue programs organized by local interfaith organizations or state councils of churches, two major academic centers in the U.
For over fifty years, Hartford Seminary in Connecticut has specialized in the study of Islam and Muslim-Christian relations through degree programs, continuing education, and publications. Through research, publications, academic and community programs, the center seeks to improve relations between the Muslim world and the West as well as enhance understanding of Muslims in the West. While the nature of the encounter differs from place to place and over time, most organized efforts adhere to a particular type of dialogue.http://kinepilybemy.tk
Dialogue all around
As the interfaith dialogue movement emerged, organizers and participants developed several distinctive, yet interrelated modes. The earliest example was the World's Parliament of Religions in Chicago. Such gatherings became more frequent in the late twentieth and early twenty-first centuries under the auspices of multifaith organizations such as the World Conference on Religion and Peace and the World Congress of Faiths.
These sessions tend to focus on better cooperation among religious groups and the challenges of peace for people of faith. In addition to the immediate focus, this approach also seeks to establish and nurture communication between institutional representatives of religious organizations. Institutional dialogue encompasses much of the work carried out through the Vatican and the WCC, with numerous variations at the local level. Muslims and Christians, for example, may concentrate on understandings of God, Jesus, revelation, human responsibility in society, and so forth. Theological dialogue also refers to discussion of the meaning of one's religious tradition in the context of religious pluralism.
Here, as with most other types of dialogue involving several participants, the dialogue occurs both between Muslims and Christians and within those groups. The book depicts an ant in danger of being stepped on by a young boy. The story suspends the deciding moment of whether the boy will step on the ant as the ant begs the boy not to kill him and gives reasons why he should be spared. In turn, the boy ponders the ant's guilt the ant stole food from picnics and the worth of its life. Burroughs leads the kindergartners in considering the right thing for the boy to do.
Throughout the discussion, the kindergartners raise questions and ideas about additional aspects of the story and the ethical dilemmas it presents. For example, they discuss whether the ant is a "crook," which, in part, is why the boy is considering stepping on him. Burroughs asks, "Is it OK to kill a crook?
Eric: I think it's in the middle because they have no food left. The ant is in the middle. There's stealing, but probably they don't have a lot of food. These children are exercising student voice at a basic level—sharing opinions on questions and problems. Eric's comment takes the discussion in a new direction, evaluating stealing in a complex way as somewhere between the opposites of "right" and "wrong.
The ensuing discussion revealed the children's ethical awareness and ability to discern the complexity of ethical decisions and competing values for example, compassion versus justice. Rather than focusing on a desired outcome or skill students are expected to master, this dialogue surfaced issues and tensions common to life in a diverse society.
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The children not only discussed those tensions, but grappled with larger societal issues such as retributive justice. These students also practiced perspective taking, both with one another and with characters in the book. Clearly, from a young age, children can reason in complex ways, consider others' perspectives, and recognize the potential for ambiguity in moral judgment.
They learned how to identify problems or policy questions within the school that they wanted to explore, such as how to raise funds for 3—D printers, if students should be allowed to take school laptops home overnight, and whether students should have access to parts of school grounds during their free time. A student named Kaden wanted to tackle a problem with the school's dress code.