•
Celebrating Difference, Staying Faithful: How to Live
in a Multi-Faith World
Andrew Wingate
The chief Rabbi, Jonathan
Sacks wrote after 9/11, “If religion is not part of the solution, it will
certainly be part of the problem.”
This book is written by the Anglican
Bishop of
Chapter One: Dialogue –
Experiences, Reflections and Structures
Dialogue begins when people
meet people. It may happen by chance, it
may happen by intention. Often it is the
meeting of two individuals. However,
there are some contexts in which sustained interfaith dialogue can best be initiated
by some kind of group encounter. In such
instances it may be advisable to avoid use of the word “dialogue”
altogether. For some it is off-putting,
representing confrontation, formality, or academic exercise. Images of such encounters can connote
point-scoring and trying to get one up on another religion. If this is a danger, then other words can be
used; “friendship group”, “meeting”, “forum”, “encounter”, “council”, or simply
“group”.
When starting a group it may
be helpful for the leaders to set down a statement of intentions to reassure
those who will attend. It is probably
best to leave these implicit, but in some circumstances the establishment of
trust will necessitate making them explicit.
There is often pressure to
establish aims and objectives before the group starts. What is the group for? What will it achieve? Etc. Such an exercise
should probably be resisted. The group
will work it out for itself, implicitly or explicitly as it progresses.
If some kind of rationale is
asked for, from Christians, something simple can be offered such as…
·
All human beings
are created equal by God, and that creation is good.
·
Christ died for
all, not just for Christians, and therefore the person I meet from another
faith is someone for whom Christ died too.
·
All are loved by
God and I can show my love for God by my love of neighbour. Who is my neighbour? In the parable of the Good Samaritan it is a
person of another faith who exemplifies neighbourly love.
·
In a world
increasingly polarised by religion, showing that division is not inevitable can
be a tangible gain.
·
Faith is
strengthened by sharing it with others.
At the same time we can learn so much from others – about their faith
and also our own.
·
It can lead to a
journey of discovery.
·
Dialogue is not divorced
from action. Working together on a
common project may be the beginnings of our talking together about faith. Indeed it may be strange not to talk about
our faith when we talk about every other kind of thing in our work together.
Muslim-Christian Dialogue Groups
Wingate offers the following
reflections/advice:
·
It is vital that
the group is based on at least one core friendship and that both friends are
equally committed to the ongoing life of the group as well as its
initiation. This relationship can be
infectious and can draw others in.
·
Depth of
friendship and commitment to attend with regularity are vital.
·
It does not
really matter who does the administration – who has
the time and resources?
·
Try and avoid
over-bureaucratic structures – committees are not helpful: a simple core group
of two or three can be much more effective
·
It is good to
meet in different venues, Muslim and Christian, but this is not essential. If one particular venue suits the whole group
then meet there. The important thing is
for everyone to feel at home in the venue.
·
Whether or not
there is prayer will depend on the nature of the group. Prayers can be said at the beginning and end
of the meeting, and can me formal or extempore.
The right time to begin prayers will become evident as the group
develops. Leadership in prayer should be
shared and it is important that both Muslin and Christian payers are offered at
any one meeting. Muslims may prefer a
period of silence which is prefaced by some intentions. Sensitivity is required. See chapter on prayer later.
·
Scriptures can
always be read. Have the Qur’an read in Arabic.
It takes a while to get used to its beauty. Recall that it has been recited in this
language for fourteen hundred years. You
will normally then be given a translation. If not, ask for one. How the bible is read is important too: it
should be read with conviction and inner meaning.
·
Muslims may want
to take a break in the meeting to make their formal prayers. Be patient, and indeed challenged, for this
is the essence of the faith with which we are in dialogue. Either ask to witness the prayers or, as
Christians, arrange to have your won time of prayer, perhaps using a short,
formal liturgy. It is sad if Muslims get
the impression that they are the people of prayer while Christians are the
people of talk and action only. We can
sometimes give that impression.
·
Topics for
discussion will vary, and will depend on the group. In the early stages it may be best to discuss
easy, inclusive topics such as the place of prayer, of family life, of fasting,
of scripture.
·
Following on from
this a good subject is the place of the law.
Our knowledge of the sharia can be limited to the harshness of certain
punishments. But through really
listening to the experience of Muslims we can learn of its mystical
significance for the faith and reach a more comprehensive understanding. We can share our understanding of the New
Testament understanding of law and its roots in the Torah.
·
Another fruitful
topic is the companions of the prophet and the disciples of Jesus.
·
Standard
theological topics include our concepts of God, what we mean by the Trinity,
the Holy Spirit, the place of Jesus (Isa) in the two
faiths, Mary (Miriam), the nature of prophethood, Muhammed and the question of whether Christians can accept
him as a prophet.
·
Learning about
each other’s histories is also helpful.
What are the origins and current realities of divisions within
Christianity and Islam? Here we need to
be open and honest.
·
Alongside these
discussions it is important that groups tackle pressing issues as they arose in
the community or between the faiths. One
of these is the question of mission and conversion. Since both faiths are missionary faiths this
poses no particular difficulty.
·
Related to this
is discussion about interfaith marriage and families.
·
Of daily
importance are matters related to education.
·
The place of
women in the two faiths is a topic regularly raised.
·
Important in
recent years have been issues related to the enforcement of secular law.
·
Another wide
range of subjects relate to ongoing community life, including the important
subject of racism.
·
International
issues will also come to the fore.
Talking can flow into actions
– some more suggestions…
·
A good place to
start is attending one another’s place of worship, if possible while worship is
happening. Talking through the
experience together afterwards is vital.
·
Sharing food
together is to be welcomed, particularly when it flows naturally. This can include visiting one another’s homes,
especially at festive times.
·
In our divided
society joint fundraising can be a powerful symbol.
·
Work for asylum
seekers can be undertaken together, as can other social projects depending on
local need.
·
Taking part in
demonstrations together can make a powerful impact.
·
Participating in
public prayer together – examples are given later in the chapter on prayer.
Ground Rules and Principles of Dialogue
From: Towards a Theology for
Inter-Faith Dialogue (General Synod of the Church of England, 1984 and subsequently
affirmed by the British Council of Churches)
·
Dialogue begins
when people meet, not when religions, philosophies, systems or institutions
meet. Thus, dialogue is open to all.
·
Dialogue depends
on mutual understanding and mutual trust.
·
Dialogue makes it
possible to share in service to the community.
Dialogue which leads to action is likely to be
sustained.
·
Dialogue becomes
the medium of authentic witness.
Wingate’s own ground rules:
·
Two people from
two faiths are enough to begin.
Friendship is a vital basis for sustaining any group.
·
Essential basis
of the group is our common humanity.
·
Flexibility is
important in terms of the timing and direction of the group.
·
Perseverance and
stability are vital. Don’t give up
easily.
·
Be clear about
which faiths are involved, what can be expected from each, and where the
sensitivities are likely to be.
·
Questions of
hospitality are important and will vary.
The minimum is tea/coffee and biscuits.
Be aware of dietary requirements – stick to stick to Bombay Mix, biscuits,
halal food, fruit or vegetarian dishes.
·
We must expect to
do things which we find uncomfortable – sitting on the floor, drinking sweet
tea, receiving sweetmeats in a temple, etc.
·
We must be
sensitive to Christian women and their perceptions without being unrealistic
about what other faiths will allow, or what in practice happens.
·
Group dynamics
are important and become more complicated as we meet across
faiths/cultures. Can we, for example,
enable a lay person to speak in the presence of the Imam, or juniors to speak
in front of seniors?
·
The quality of
empathy is fundamental. Can we enter
into the other person’s world and understand his/her feelings, even if we can’t
share them?
·
Listening needs
to be much more than waiting to speak.
·
In time we should
not be reticent about challenging – telling the truth in love – rather than
allowing misconceptions to continue.
·
Remember that we
meet as persons of faith and prayer (show respect by listening and sharing),
but also as common citizens of our city and country (be prepared to deal with
real issues in society).
·
We should not be
too concerned about results, but be prepared to be surprised about where we
might end up.
·
Groups should
normally be open – numbers do not matter in themselves. Good to occasionally invite members to bring
along a friend.
·
Where we sit is
important. We can sit next to our fellow
Christian friend any Sunday.
Chapter Two: Presence
Council of Faiths – these exist in many towns and cities, many having been formed only
since 9/11. Membership of some of the longer established groups (including
Birmingham) may be restricted by constitution.
In Birmingham there is no Council funding, the chair of the group
changes annually in alphabetical order of faiths (making continuity
difficult). It has opted for breadth of
representation rather than proportionate representation. This leaves the large Muslim community under-represented
and the smaller faith groups (e.g. Bahai’s,
Buddhists, etc.) over-represented and with disproportionate influence. As a consequence the leadership of some of
the larger faith groups (Christian, Muslim) often feel that the Council of
Faiths is not an area they wish to invest their energy. On public occasions some of the major
Christian Churches (e.g. Catholics) don’t get to field a spokesperson since
only one Christian representative is permitted (usually the Anglican Bishop).
The Inter Faith Network of the UK – A national body which includes representatives of
nine faiths and of local interfaith councils.
It has an important representative function and is often consulted by
outside bodies, government, etc.. It has an annual meeting which brings
together a large number of participants around a theme. It also has regular meetings of its executive
committee. It produces useful
publications and commissions particular pieces of research.
World Congress of Faiths, and International
Association for Religious Freedom –
Two organisations which have their headquarters in Oxford with a long
commitment to dialogue, peace and justice.
Of special note is their journal: Interreligious Encounter.
Faith Leaders’ Meetings – an alternative structure which has arisen in
certain cities particularly since 9/11 and the disturbance in the northern
cities earlier that same year. Generally formed at a time of crisis. Usually convened by the
Anglican Bishop enabled by his interfaith adviser. Meetings continue often on a bimonthly basis
and have been able to respond to issues as they have come along.
Committees for Relations with People of Other Faiths – These are bodies of Christians and can have various
names. They act as a support group,
receive and write reports, focus interfaith activity and raise the interfaith
profile within their churches. Most
Anglican dioceses have an Interfaith Adviser who is usually more than happy to
make their expertise available to other denominations.
Education Programmes for Christians – This is a priority and is much easier in places
where people of other faiths are numerically strong. There needs to be a balance between listening
to people of other faiths as a resource and visiting their places of worship
for purposes of exposure, and the facilitation of Christian learning and
reflection on the topics covered in this book.
Visits should be well prepared and followed up by sufficient time for
reflection. A number of courses have
been developed - Unfamiliar Journey
(for those who live in non multi-faith areas), Deepening the Journey (for those who live in multi-faith cities and
regions). There are also courses that
have been run focussed around a particular religion with titles such as Understanding Islam and Cross and Crescent.
An Example of Good Practice – St Paul and St Silas, Lozells, Birmingham
Set in a mixed faith area,
largely Bangladeshi or Kashmiri Muslim.
It has been an area of considerable social tension with a history of
disturbance involving Afro-Caribbeans, many from
outside, and Asians. The Anglican Church
has an open evangelical tradition with a largely Caribbean congregation. It has an Indian woman priest who has
initiated a number of responses to the context.
Each Saturday a small group (of Hindus, Sikhs, and Caribbean Christians,
one white Christian, one Algerian Muslim asylum seeker and the priest) meet to
pick litter in the neighbourhood. There
is no waiting for financial assistance from outside - they just get on with
it. A summer outreach programme to
enable children to be off the streets has similarly involved a range of
faiths. Opening the doors of the church
during the day has been another key decision, giving a safe haven for mothers
and children of all faiths. Here there
is an attempt to create a new way of being church: “We can live in beleagurement and fear, and appear to be condemning
everything, or we can share a new and inclusive vision of salvation” the priest
said to her
Chapter Three: The Most
Frequently Asked Theological Questions
I restrict myself to the Christian-Islamic
perspective.
What is the place of Jesus in other faiths? How is Jesus unique?
There is often the assumption
that Jesus is the possession of Christians.
Islam has 93 verses referring to Jesus (Isa) deeply embedded in its
scripture. There are even more about
Mary (Maryam)
in the Qur’an than in the Gospels. Jesus was born of the Virgin Mary by Allah’s
command. He was a prophet for three
years (30-33 yrs). He had even more
miracle powers than the Jesus portrayed in the Gospels. He will return as a sign of the final judgement. There are also great differences: no teaching
of Jesus is recorded; he is a prophet, as were those who came before him and
indeed Muhammad, the last prophet, who came after him. But he is no more than a prophet – Allah can
have no son or daughter: Allah is one and indivisible. Moreover, Isa was not crucified; he was
taken up by Allah. It was his mistaken
followers who insisted on worshipping him (and indeed Mary). Muslims will affirm that it is not possible
to be a Muslim without believing in Jesus.
This assertion should be respected and not devalued because it is not
Christian belief. Nor need Christians be
reticent in explaining why the differences are important to them. In return Muslims may ask how we see
Muhammad. Do we see him as a prophet? This is a tough question: in his ethical
teaching and way of acting he has considerable likeness to the OT prophets or
John the Baptist. But can we call
someone a prophet who denied explicitly the divinity of Jesus. We may well want to give the answer that he
is and he is not.
We are Christians because we
hold a specifically Christian understanding of Jesus, and not another. The exercise of engaging with people of other
faiths is not about devaluing their belief, but of valuing it, learning from it
and also clarifying why we hold the particular belief about Jesus that we
do. The essential difference relates not
so much to his teaching and ministry as to his death and resurrection. This leads to the question of salvation.
Can people of other faiths be saved and, if so, how?
This is a particular
Christian obsession which causes some Christians great anxiety. Some ask it because they wish to be reassured
that they as Christians have something special.
Others consider it an illegitimate question, believing that each faith
has its own understanding of the aim of life and of the truth of where ultimate
destiny lies. Therefore it is wrong to
impose the views of one faith on another and each should judge from within its
own parameters.
In Islamic understanding, all
depends on the will of Allah, who saves whom he wills and condemns whom he
wills. People will be judged by their
deeds, their religious piety and their concern for the poor. Heaven is the reward which includes being in
the closer presence of God. Punishment
is being cut off from him. As for those
who are not Muslims, the Qur’an is not very clear,
but there seems to be hope, at least for Jews and Christians.
Christianity is the most
ready to rule out salvation for those who are not its adherents.
In Christian understanding,
salvation has two dimensions: the first in the here and now (how one lives
one’s life in the human community – wholeness of life, liberation from fear,
oppression and want), and the second in eternity (that quality of life being
affirmed and infinitely transcended within the bounds of eternity. Is this salvation open exclusively to
Christians?
·
Exclusivists
hold that only those who acknowledge Jesus Christ as Lord and Saviour, or
undergo baptism into the visible Church can be saved.
·
Pluralists
hold that people are saved within the tradition that they follow, through
appropriate commitment and practice.
·
Inclusivists believe that people are saved through Christ alone,
but Christ is seen as including peoples of other religions. God alone saves and God can only save through
Jesus Christ. Christ is the human face
of God, revealing above all that God is a God of love and forgiveness. God finds many ways to include people since
he is as generous with salvation as he is with creation.
Exclusivists would probably
say that only they have a motivation for mission. Certainly pluralists have every good reason
to call for the working together of people from all faiths for the common good. They have no reason to seek for conversions. Inclusivists can
rejoice in those who convert. But this
is not because they cannot be saved without such conversion – that is a
question for God. Rather they desire
others to join the Christian community, because there they have “life, and have
it abundantly” (Jn
How do we evaluate the scriptures of other faiths? Can the Qur’an be
accepted as a book that reveals God, at least in part?
For some Christians this
possibility is ruled out completely.
Even those who are prepared to consider the scriptures of other faiths
with an open mind do not always find it easy.
This is because the style of any scripture is culturally conditioned by
its time and place of authorship. It is
helpful therefore to hear the scriptures being read and explained by a person
of the faith whose holy text it is.
Exegesis needs to be combined with hermeneutics. As Christians, naturally we will look for
what is compatible with the New Testament, and we will find much that is. But we also need to hear the scriptures in
their own right and not immediately impose our judgements on them which will
prevent us really “listening”.
How do we account for the great commonalities between
religions in the ethical field? And why
do religions nevertheless fight each other?
At their heart, the various
religions seem to be able to agree on basic values. However, major clashes arise wherever
religions act in an aggressive missionary way, and wherever religion is combines
with nationalism or fanaticism. Islam
and Christianity tend to be the two faiths most sure that they are right. They are both universal religions, with a
self-understanding that they are to evangelise the world.
The report of the third
Parliament of the World religions (1999) said, “The greatest single scandal in
which the earth’s faith traditions are involved is their failure to practise
their highest ethical ideals in their relations with one another.” Hans Kung has said: “No human survival
without world peace, no peace without peace between the religions, and no peace
between the religions without dialogue.”
How do we use the Bible in encounter between
faiths? Do we look at particular verses
or the overall picture? How do we
interpret particular, problematic, verses?
The Bible, both Old and New
Testaments, is written out of many particular contexts. The Qur’an comes
from one context:
Two particular texts:
·
Acts
·
John 14:6 – “I am
the way, the truth and the life. No one
comes to the Father except through me.”
This statement is taken out of context even more often than the text
from Acts. The text should not be used
to exclude the possibility of a relationship with God within Muslim, Sikh and
other communities. Jesus is speaking of
a relationship with “the Father” – the particular way of relating to the
universal God that he offers. The “way”
is not simply about declaring faith in Jesus.
This text comes immediately after the story of the washing of the feet –
the “way” is that of self-sacrifice. The
way is narrow: how are we to follow? We
should als note the text a
couple of verses earlier – “In my Father’s house there are many mansions” (Jn 14:2). This is
often forgotten by those who quote 14:6, and it can be linked to
What about the problem of suffering?
In Islam God is all powerful,
all merciful and all compassionate.
Suffering is either punishment for what we have done consciously or
unconsciously, or it is a test. Whatever
happens, it is ultimately from God.
There is commonality with the Hebrew Scriptures here. Shia Islam has
added a new dimension: those who suffer despite their innocence (particularly
martyrs) will be rewarded. The saving
benefits of innocent suffering assure the victim of a place in heaven. The Islamic mystic Rumi
said that “pain and suffering make one aware of God”.
Any Christian response to the
problem of evil and suffering will centre on Jesus, and particularly the cross
and resurrection. How the cross is
effective remains a mystery and one hard to explain to people of other
faiths. The cross gives no supernatural
answer to suffering, but provides a way through it. Key texts: Philippians 2 (kenosis), 2
Corinthians
Chapter Four: Interfaith
Prayer and Worship
“The
perceptions of God (in other faiths) undeniably are different. However, we cannot force the Spirit of God to
conform to our theological thinking! Therefore the possibility of praying
together does not depend on theoretical agreement about a common perception of
God. God’s reality goes far beyond our
human understanding. Prayer with the
other – without glossing over real differences – may generate new
insights. On the other hand the Spirit
of God binds us to God’s word. Because
of this, prayer must not be instrumental, recruited for worldly purposes. In the end, it is to the grace and mercy of
God that Christian and Muslim address their prayers.”
German
Lutheran Statement
“Inter
religious prayer is an expression of the coming together of all the “scattered
children of God”. It is a sharing in the
common journey towards the fulfilment of the
Pontifical Council for Interreligious
Dialogue, Pro Dialogo,
Bulletin 98, 1998.
A problem for some Christians
is whether we worship the same God. In
Islam the question is answered by the shahada, a creedal statement used constantly in prayer which
affirms that “there is no God but God” – i.e. there is only one God. God is the God of Jews and Christians as well
as Muslims. Christians are worshipping
the one God, even if not in the ideal way.
They are not guilty of blasphemy.
We can comprehend people by
observing how they worship. In reverence
and submission many religions can come close together, but when words are used
the differences begin to appear. The gap
between Muslims and Christians is wider than that between Jews and Christians:
Muslims often say that we all worship the same God, we just differ about
Jesus. But to differ about Jesus is to
differ about the heart of the Christian faith.
When Christians are talking with Muslims about God it is essential for
them to begin by reassuring them of their belief in the oneness of God. Only in the context of that oneness
(monotheism) should they begin to explain Jesus and the Holy Spirit. Christians are not tri-theists.
Practicalities of interfaith prayer and worship
Being in favour of interfaith
prayer and worship in particular circumstances does not mean being in favour of
it on every occasion. There needs to be
criteria, explicit or implicit. But in
this country where we Christians are in the majority, these criteria should be
generous. Different criteria should
prevail in a country where Christians are in the minority or where they are
persecuted. Jurgen
Moltmann said that in the light of Christ who opened
his arms on the cross, we should be expected to justify not every inclusion,
but every exclusion.
We need to be prepared to take risks, but risks for Christ’s sake, not
for the sake of gimmick, shock, or self-glorification.
Private Prayer
How we pray with another
person will depend on the relationship we have with that person and the feel of
what is right. Our use of the name of
Jesus will depend on the circumstances, but if it is a prayer for healing,
calling on Jesus will most probably be appropriate. If we are not sure how to pray for a matter
of deep concern, we can suggest remaining quiet and offering an issue to
God. In short, if trust is there, we
cannot go far wrong. If trust is not
there, the issue probably won’t arise in the first place.
Prayer in Groups
The sort of
prayer that occurs in on-going dialogue groups. There is a
distinction between praying with each other and praying alongside each
other. The latter entails a person
offering a prayer integral to their faith, and those of different faiths
committing to respecting that prayer even though they may feel they cannot pray
it. Prayer with each other means people
of different faiths entering into the prayer and owning it as their own. This clearly requires more trust and
experience of each other. It is
important that people are given permission to adopt either position.
There may be steps towards
praying together; silence together, offering prayer intentions followed by
silence, using prepared, formal prayers around a theme, offering spontaneous
prayers. Prayer is the natural result of
people of faith being together. If not,
we end up doing all sorts of things together except that which is distinctive
about religious people: praying.
We can be too fearful and too
cautious. Firmly rooted, we can be bold
in our imagination and take risks for Christ’s sake. Preoccupation with sound doctrine and fear of
syncretism can block the Spirit who blows where s/he wills.
Public Occasions
The first type is at a time
of public emergency: It is important that there is an infrastructure already in
place such as a Council of Faiths or a Faith Leaders’ Forum which can quickly
initiate a response. Such occasions
should have as high a profile as possible so that solidarity between faiths can
be demonstrated. As
many faiths as possible need to participate, each being given equal weight. Careful preparation is necessary. It is not a time for speeches, but for
readings and prayer.
The second, more difficult,
type is the public occasion which occurs as part of the regular routine of
events (e.g. a civic ceremony). Careful
preparation is of the essence with a detailed consideration of the issues
involved. Wingate offers a long list of
possible considerations (p.105-106).
Visits by people of other faiths to Christian worship
·
Inviting the
visitor to speak within a regular Sunday worship service can be a powerful
experience.
·
Intercessions and
silence (important parts of any Christian worship) can be very moving when
broadened to cover the concerns of those present from other faiths.
·
The resident
congregation needs to be well prepared for such a visit.
·
Inviting others
to come and witness a Eucharist can be followed by a discussion session during
which the experience can be explained and explored further.
·
Church buildings
(with stained glass, statues, religious artefacts, architecture and vestments)
are great assets for teaching purposes.
Christian prayers can also be explained (lex orandi, lex credendi).
When Christians are invited to attend worship by
another faith
·
The Christian
visitor needs to be prepared and ready to do what is needed to show respect
(e.g. taking shoes off).
·
We should not do
things we are uncomfortable about (e.g. falling prostrate before scriptures or
statues, etc.). Politeness should not
lead one to cross a line that one does not feel happy about.
·
Some are further
along the road of interfaith dialogue than others. Sometimes clergy exert pressure on
congregants to do things that it has taken them years to feel comfortable
doing. We should give people space not
to follow.
·
Clergy can never
be private individuals in such a context, free to follow their own consciences
– they are always representative persons.
·
When visiting a
mosque the position regarding women needs to be explained beforehand. If Christian women are to be welcomed, and
not Muslim women, then that needs to be talked through. People should not go resenting what they will
experience.
·
It should be
explained to Christians that joining in bodily gestures in Muslim prayer is
tantamount to becoming a Muslim. It is
the equivalent of taking Eucharist.
Muslims are likely to be embarrassed rather than impressed with such a
well-meant act of solidarity. What will
be appreciated is visitors sitting at the back and
quietly respecting what is seen and heard.
Christians are encouraged to pray in their hearts.
·
Visitors should
leave plenty of time for a visit – the period afterwards (informal discussion)
is a vital part of the experience.
Visitors should be encouraged to ask open and frank questions.
·
It is good to
give a group a form to fill in after the visit, inviting them to reflect on
their feelings before the visit, during the visit ad after the visit. It is feelings that usually influence our
intellectual response. It is recommended
to spend as much time on the follow-up to the visit (a discussion evening some
days later) as on the visit itself.
·
An invitation to
speak during the worship of another faith community should be considered as a
very precious opportunity, not to be exploited, nor to be reticent about our
Christian faith.
Chapter Five: Pastoral Issues
Care of Converts
Whether sought or not,
conversions (in both directions) do happen.
What is important is that pastoral care is offered and that we are clear
about the enormous step that is involved for the individual or family
concerned.
·
Converts away from Christianity
This
can produce feelings of disbelief and even betrayal in family, friends and
community. Such key persons should be
encouraged to love the convert, whatever he or she appears to have done. Conversion can be a test of how far that love
goes. Continuing to show love can be a
powerful sign of witness. Making people
feel guilty is only likely to cause the disruption of the relationship. The Church can help and support the family by
explaining the other faith to them and, if necessary, dispelling
stereotypes. More positively, and only
after some time, it may be possible for the convert to play a constructive part
in interfaith dialogue.
·
Converts to Christianity
Converting
to Christianity from no faith at all is difficult enough. It can be even more profound when converting
from another religion, especially where a change of culture is also
involved. For the lone convert, there is
the potential of isolation from family, friends and culture. It must be remembered that it is the whole
community/congregation which receives a convert and a good support group is
needed. However, the welcome should not
be too excessive since it can create false expectations leading to
disillusionment. A key question for
converts (and the Christian community) is what must be discontinuous and what
can be continuous with the earlier life.
The pastoral needs of the individual should be of prime consideration in
any decision, which should be taken by the convert not the minister, who should
only facilitate. Conversion is always a
process and what may be right in its immediate aftermath may change over the
course of time. After a while, converts
will need to be helped to re-evaluate how far they can now participate in
family events which are an inextricable mix of religion and culture, whether
actively or passively.
Marriage between Christians and people of other faiths
Every marriage is unique and
we must therefore look at each case in turn.
One should distinguish between a marriage which involves crossing
cultures as well as religions, and a marriage across religions within the same
culture. There can also be culturally
diverse marriages within the same faith (e.g. a Palestinian Christian marrying
a European Christian). Where people marry
across religions they may decide to remain in those two religions or, either
out of a sense of religious conviction or a desire to strengthen the marriage,
they may decide that one should convert.
From experience, it is usually the woman who converts. It is often the case that in the heart there
has been no conversion at all.
The issues vary depending on
which religions are involved. If one is
a Muslim, no choice can be expected for children – they have the “right” to be
brought up Muslim. A Muslim man can
marry a Jew or Christian and his wife has the right to continue practising her
faith. But the reverse is not allowed
and a non-Muslim man is expected to convert before taking a Muslim bride. It is vital that both parties know these
non-negotiable requirements.
Some key issues:-
·
Cultural Issues
These
can relate to food, leisure time/pursuits, how holidays are to be spent, how a
house is to be decorated, music, humour, the place of hospitality, the position
of the woman in the home/family (decisions she can make, clothes she should
wear, extent of independence in life and friendships) and the question of
honour.
·
Family Issues
Family
can pose great potential difficulties, but also be a source of great potential
support. How does each culture view
family? How are
relationships within the family (nuclear and extended) viewed? How is the family seen in relationship with
the outside community? Where do the
paramount obligations lie? How is
responsibility for the elderly seen?
What is the significance of life-cycle events and attendant
obligations? What significance is attached
to dowry? Producing children (especially
a boy) can be seen as the test of the success of a marriage. How will children be brought up? How much freedom should a child have (for
friends, to choose areas of study, religion, career, social life, drinking,
clubbing, a partner?
Should children learn an Asian language?
Should they attend Qur’anic school? To what extent should they relate to the land
of their mother or father’s origin?
·
Community Issues
Through
marriage, two families unite and through them two communities. Matters may be taken as a community concern
that, in Western society, are considered private. The Mosque community is particularly hard for
a Western woman to penetrate. She may
find her husband’s religious, political and social opinions being heavily
influenced by this community. She will
be under strong obligation not to disagree with him publicly. She may be expected to wear particular
clothes within his community. There may
be unstated pressures from both communities to show
that cross-cultural marriages cannot work and many will be waiting to say, “I
told you so!”
·
Legal Issues
The
legal status of the marriage may be questioned if the couple have married
overseas and return here, or vice versa.
There can be real fears about losing children if the marriage should
breakdown. There are also questions
related to other wives and who has precedence.
·
Racial Issues
At
all levels of society racism exists to some degree and is likely to be faced by
the couple and their children. Children
in a mixed marriage may not be clear about which race or religion they belong
to and may blame their parents for who they are.
·
Faith Issues
In
a religiously committed couple there may be clear issues related to very
different understandings of doctrine, theology, spirituality and worship. Each faith will vary in how much pressure it
exerts upon marriage partners to convert.
Support for cross-faith marriages
Help couples be honest with
each other. It is crucial that they look
beyond the wedding day to consider how their life together will be shaped,
including the way in which children will be brought up. They should also be clear about religious
expectations.
It is helpful if parents and
siblings are involved in discussions concerning the marriage since its success
or otherwise may depend on their attitudes and support.
Asylum Seekers and Refugees
About 75% of refugees are
Muslims from
We should be unapologetic
about the biblical imperative to offer support to the “stranger”. This is not something Christians can or
should do on their own. There are
various ways:-
·
Volunteering
through statutory bodies such as Refugee Action, through local authorities,
through the Red Cross or other charities.
·
Christians can
make a particular impact by working together ecumenically wherever
possible. For the refugee it is a human
being first of all who is helping them, then a Christian second – not a Catholic,
an Anglican or a Baptist.
·
There is the key
role of advocacy: providing a voice for individuals who need it. This may be related to their wish to study or
upgrade qualifications, or a need to find housing when the asylum application
has been granted, or providing support when they go to a tribunal and speaking
for them. It is not an easy role and it
is time consuming. It may, however, make
all the difference to their case. It is
important that the advocate knows the person well and has had the opportunity
of talking directly with the applicant’s lawyer and is convinced about the
validity of the case. It would be wrong
to use our influence inappropriately.
·
Another type of
advocacy is campaigning for better conditions and safeguarding their legal status. This
may include political lobbying to change more extreme regulations by
well-researched arguments rather than merely prejudiced assertions. Actual stories and case studies can help here
to enable officials and politicians to understand the consequences of
decisions.
·
One of the
biggest problems is ignorance, and a Christian volunteer can help greatly by
being up to date with regulations so that ways to provide support can be found
within the law.
·
Another vital
area is education of church people on asylum issues so that they may distance
themselves from the more extreme views that are currently around and understand
enough to pass that understanding on to others.
·
Some Muslim
asylum seekers may wish to know more about the Christian faith. They may be motivated by an academic interest
or by real empathy for what they have experienced from Christians. This provides both a challenge and an
opportunity. Both clergy and laity
should be appropriately cautious without “quenching the spirit”. Each story will be different and motivation
is a key issue, as is the family situation, likely consequences and immigration
status. It is crucial that any
individual who eventually seeks baptism is not doing so because they think,
rightly or wrongly, that it will improve their chances of staying in
·
Another area
where pastoral care can be given is in the support of marriages between asylum
seekers of different faiths. Their
common experience of exile, persecution and discrimination can override any
differences of faith with surprising results.
How have British Muslims
responded to the challenge of refugees and asylum seekers? In only a limited way – for a few reasons:
many of the refugees are fleeing what they have suffered in Muslim regimes and
do not want much contact with Mosques and local Muslim communities; sometimes
the economic and social pressures in areas of high Muslim concentration present
difficulties; refugees can be caught up in the feelings of Islamophobia
which become even more pronounced against Muslim asylum seekers; more is done
by Christian communities because many Muslims already feel overwhelmed by the
problems they face and cannot cope with yet another one; other Muslims think
that the Government has the primary responsibility to sort out the problem and some
can regard refugees and asylum seekers as scroungers.
The challenge for all
Christians is how far they can enable their work to become more ecumenical, not
just between churches but across faiths.
Such collaboration can be an important symbol to society and to the
asylum seeker – even though it can sometimes be difficult to achieve.
Chapter Six: Community and
Social Issues
Community and social issues
have always been the concern of the Churches, but in our contemporary multi-faith
society the challenge is to take action alongside other major faith communities
and not just as Christians. Since 9/11
there has also been a dramatic change (in intention at least) in the
encouragement from Government for religious communities to play their part in
community cohesion. Whereas previously
the Church of England was the only key voice which had access to Government, in
International Issues
We cannot deny that there is
a religious dimension to most of not all conflicts today. As Rabbi Jonathan Sacks has said, if religion
is not part of the solution, it will be part of the problem. We may not be able to do much to control or
influence global events, but at a local level what each of us can do is to work
together to show that religions can react together to events, and can act as a
moderating and reconciling influence rather than an inflammatory one.
·
Prior
relationships are vital to ensuring a sensitive and quick response and they
should be over as broad a network as possible.
·
Communication can
be varied and each medium has its place – face to face meetings, telephone,
e-mail, etc.
·
Speed is of the
essence if the media are to be interested in the responses of faith
leaders. Make use of the minority, sectoral media (e.g. Asian radio and television) as well as
the English media.
·
Statements are a
useful tool for expressing the views of faith leaders. They need to be written with great care,
sensitivity and inclusivity.
·
It is good to
come to agreements about some general principles in advance of needing to
respond to a particular situation – e.g. in Leicester it is agreed that an
attack on one faith community is seen as an attack on all. Action will depend on circumstances, but this
at least gives each community the security that they can bring concerns to each
other when they feel hurt or attacked.
·
It is good to
establish procedures with the police for rapid reaction to any potential
terrorist incident – especially in major cities.
·
Faith groups in a
city are a touchstone of international opinion.
They are easily touched by international incidents. Swift joint response (often in terms of
practical aid) can make a considerable impact on the community.
·
Christian leaders
(especially bishops) are seen to have an influence out of proportion to their
actual power. This should be used to
maximum effect.
·
It is important
to remember that we are reacting to international events precisely as faith groups, therefore prayer and vigil should be seen as part of
our response.
·
As Christians we
should be ready to explain with clarity our theological and biblical response
to such major events.
Education Issues
·
Schooling: A
third of all British Muslims are under 15 yrs and another 18% are between 16
and 24. There is a strong feeling in
Muslim communities that Muslim contribution to the development of many aspects
of the curriculum is ignored. They would
value a greater involvement in open discussion of key areas of school life as
well as the curriculum acknowledging the Muslim contribution to science and the
arts. There also needs to be extensive
discussion within the education system about what it means to be British and
Muslim, European and Muslim. Muslims
often opt for a Church school since they favour the religious values and
ethical discipline. Questions then arise
about governance of such schools and Muslim representation on governing
bodies. Also: what does it mean to run
an explicitly Christian school when a large proportion of the student
population (or possibly the majority) is Muslim?
·
Madrassas: Centres for after-school education run by the
Mosques or other Muslim organisations. The
curriculum is traditional, including the learning of the Qur’an
by heart, some Arabic and Urdu language, learning about Mohammad, the Muslim
way of life and Muslim histrory. The centres are unregulated and can vary
enormously. Some teachers are well
trained, others are volunteers. Some madrassas are well organised with English the medium of
instruction and consideration being given to what it means to be both British
and Muslim. Pupils are often eager to
attend madrassas and enjoy an atmosphere conducive to
learning. If there is a madrassa in the area it is worth trying to arrange a visit
and pupils will normally be receptive to being asked questions. This can be a means of allaying fears that madrassas are terrorist training camps in disguise.
·
Further and Higher Education: In further education Muslims are over-represented in
proportion to the population. Fewer
attend higher education (university). Beinga student at university is a window of
opportunity – a time when students are less under the control of their families
or local communities. The amount of
freedom is more limited for those in further education who largely continue to
live at home. Asian parents hope that by
keeping their children at home for as long as possible (especially girls) they
can thereby keep control of them for a little longer. Nevertheless, it is a time when opinions are
formed and where experiments in lifestyle can be extended.
The Media
The majority Christian
community depends largely on the media for their perceptions of other
faiths. This is where they get their
stereotypes. Even within more balanced
articles, negative images often come to the fore. Islam is easily seen as monolithic and the
extreme voices who claim to speak for Islam are often the ones given media time
or quoted in the papers. It is often
portrayed as divisive, foreign, disloyal to
·
as monolithic and
static, or as diverse and dynamic
·
as “other” and
separate, or as similar and interdependent
·
as inferior, or
as different but equal
·
as an aggressive
enemy, or as a co-operative partner
·
as manipulative,
or as sincere
·
whether Muslim
criticisms of the West are rejected or debated
·
whether
discriminatory behaviour is defeated or opposed
·
whether
anti-Muslim comments, stereotypes and discourse are seen as natural and “common
sense”, or as problematic and to be challenged
·
whether account is taken of the fact that Muslims have
limited access to the media, or whether unequal freedom of expression is
recognised.
At local level there can be
more opportunities with the media. Radio
stations particularly will often readily include items of debate between people
of faith, if we call them and offer to make the contacts.
Social and Community involvement, regeneration, work
with the poor
Typically people of other
faiths come to
There are also differences in
political contexts. In the northern
cities particularly, the
The best counter to all forms
of extremism is economic regeneration and social cohesion. This does not mean integration that suggests
we are all the same. Rather it involves
an affirmation of what is distinctive, and what each can contribute to the
common good. Integration generally
flourishes where the political leadership of a city represents the different
communities, both in the ruling party and in the opposition and councillors are
seen to represent all in their ward, not only one ethnic or religious
community. These are signs of political
maturity.
All religious communities are
clear in their ethics that the poor and outsiders are of special concern to
God. Social projects are one way of
expressing this.
It is essential that
regeneration does not leave out the aspect of spirituality. Human communities are places where God’s
Spirit can be at work.
The Police, Crime, Security and Prisons
In all of the rivalries and
tensions in a community race, culture and religion are factors. Add to the mix Asylum Seekers and the police
have a very complex job in enabling community cohesion, especially since drugs,
alcohol, prostitution and guns/knives increasingly exacerbate the problem. Issues related to the implementation of the
anti-terrorism acts can be very explosive.
Community education is vital. The
police can best operate where they have strong community contacts. Local liaison with faith leaders can enable
difficulties to be anticipated and potentially difficult situations to be
managed smoothly. In situations where
the authorities have not acted justly, fairly or equitably, a strong gesture of
inter-faith solidarity can be made by not leaving it to the community affected
to have to make the complaints on their own.
It is also important to support the police in their attempts to attract
more recruits from various faiths.
There has been a steep rise
in the number of Muslim prisoners, many of whom are young people. This contrasts sharply with the numbers of
Hindus and Sikhs in prison. There are many
issues affecting Muslim prisoners and it is important that there is Muslim
representation in the prison chaplaincy.
Health Issues and Funerals
There are particular issues
for Muslims regarding health services, e.g. provision of circumcision on the
NHS, availability of women doctors for Muslim women, the ability to wear long
gowns to x-rays, appropriate good food for in-patients, places of prayer in
hospitals for staff as well as patients.
The way hospitals deal with
deceased patients is of vital importance.
Most sensitive is the question of post-mortems. Those that involve cutting into the body can
be of great concern to relatives. So
also is the normal requirement that the funeral takes place within 24 hours,
which will usually be prevents by post-mortem.
It requires great patience to explain that the cause of death needs to
be established before the body can be released.
Some local Muslim groups have
made arrangements for deaths to be registered and funerals to take place at
weekends. These also help with practical
arrangements for taking bodies back to
Gender and Family Issues
This is an area where
stereotypes abound. Most mosques are not
open to women in this country. Though
some women are forced to wear head coverings, most choose to do so as part of
their identification as Muslims. Indeed
some men are not happy that their wives go as far as they do. In assessing our judgements we should examine
our presuppositions and prejudices: why is a woman in a headscarf taken as
being oppressed while a woman in a bikini is seen as being liberated? Often the wearing of the hijab
is discussed in a confused manner with no distinction being made between its
use at a personal level of choice, at a sociological level as identity marker,
or at a theological level as mandatory for Islam. Another stereotype is that most Muslim men
are polygamous. Certainly four wives are
permitted in the Qur’an, but with it is the key
proviso that he must be able to treat each of them exactly equally.
Another issue is whether
Muslim youth are happy to live according to the same values as their
parents. Between the ages of 5 and 12
most Muslim children are happy to attend the madrassas
(they have no choice anyway, so it is the norm). But from 12 onwards it is different. Some stick strongly to traditional faith and
family values, others prefer to adopt more “Western” values. There is a real potential for a clash between
the two, which most Imams and mosques are ill-equipped to deal with. They have no training or experience in
counselling either parents or young people.
Imams are trained to lead prayers, not to provide chaplaincy, pastoral
or counselling services.
There are also a wide range
of issues facing Muslim girls living in a Western Culture.
Conclusion
By way of conclusion, I
include a text quoted by Wingate from Rabbi Jonathan Sacks:
“There were once two men who
spent their lives transporting stones.
One carried rocks, the other diamonds.
One day they were given emeralds to carry. The man who had spent his days carrying rocks
saw emeralds as just another heavy weight, a burden of no intrinsic value. The one who had carried diamonds recognised
emeralds as another form of precious stone, different, but with their own
distinctive beauty. So it is with
faith. If your own faith is nothing more
than a burden, you will not value the faith of others. But if you cherish your faith, you will value
other people’s faith also, even though it is different from your own. You will know that faiths are like
jewels. One is especially your own, but
all are precious.”