Islam and Christianity are two religions both claiming truth in knowledge of the Revelation of God and the universality of that truth. And so, one might ask who is right? Moreover, if given the chance, a Muslim would have the entire world converted to Islam. Likewise, a Christian would have the entire world be Christian (at least one's own perception of Christianity). I think it is this tension that lies at the core of the difficulties with dialogue. In the end, on what grounds can these two religions talk with each other?
To get to an answer to this question, one must ask, "What is the purpose of dialogue?" Is it to come to share the same faith? To reveal truth in one's particular faith and error in the other? Little, if any, progress could ever be made if it were with these principles that a dialogue was started. If we try to simply engage in a rational, notional debate about the validity of our own traditions, we surely could never accomplish much of anything.
True dialogue lies with the encounter with each other. To "encounter" is to come to know one another through shared experience. To learn about each other and from each other through friendship and respect. This further means that we must unashamedly engage in this encounter fully as we are. There is to be no apology for the beliefs we hold, nor are we to discount or ignore the things that truly not shared. Many wish to circumvent the true distinctions between the two faiths as to avoid conflict, however acknowledging and being honest about the things that truly divide the two faiths is the only way where TRUE mutual understanding can occur. Moreover, "encounter" provides an experience of another which corrects or clarifies those preconceived/misunderstood notions one may have about the other.
In these first few days of the workshop, we have had the opportunity to "encounter" Islam, many individual Muslims, as well as a Muslim society as a whole. As I do, I find more often than not many similarities between our two religions and our experiences of having a life of faith. The stress Islam puts on daily prayer and the incorporation of one's faith into their daily life only highlights for me the incredibly rich and beautiful tradition of this same concept found in Christianity. Moreover, Islam's understanding of God, his transcendence, and supremacy likewise reminds me of Christianity's similar (if not the same) awe of, devotion to, and understanding of the Divine. After such encounters, I go home wanting to be a better Christian, a better Dominican. It enlivens/refreshes/renews the faith graced to me by God. Having had discussions with those Muslims who have been "encountering" the Dominican community here in Cairo, they too recount similar experiences of an enliving of their own fidelity and faith and a call to be better Muslims.
Truth is universal, and I guess the Spirit blows where It wills. As a faithful Catholic, I cannot and will not deny the Truth that has been revealed to us, but yet at the same time must acknowledge Islam's pursuit for the same Truth. I cannot claim to understand God's reasoning for the existance of our two faiths in the world, however, in these past few days, I seem to understand better the wisdom in the Vatican II document on relations with Non-Christians, Nostrae Aetate:
1. In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely her relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all in this declaration what men have in common and what draws them to fellowship.
One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth.(1) One also is their final goal, God. His providence, His manifestations of goodness, His saving design extend to all men,(2) until that time when the elect will be united in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light.(3)
Men expect from the various religions answers to the unsolved riddles of the human condition, which today, even as in former times, deeply stir the hearts of men: What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going?
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Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language...The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men.
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3. The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.
Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.
(see the full text:
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html)
---- Br. Luke C. Barder, OP
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