Abstract
This issue of Review & Expositor begins with a guest “Word from” contribution by Carolyn D. Blevins, retired professor of religion (Church history and women’s issues) at Carson-Newman University. Blevins ponders the difficult nexus of issues involved when churches determine to take action to bring about justice for the poor. What is justice in such cases? How should churches behave to avoid fostering dependency? How do they resist paternalistic attitudes and actions? Blevins emphasizes a number of measures that nurture effective advocacy, including the importance of teamwork, accurate analyses of complicated situations, and long-term commitment. Nick Carter, interim president of the American Baptist Seminary of the West, offers a complementary “Word about,” calling for renewed attention to a theology of institutions in the tradition of the Second Great Awakening, Social Gospel, and Martin Luther King. Carter observes, “When information scoffs at truth and when economics is divorced from politics and religion, money and financial institutions begin to shape the categories of life, atheism rises, and cynicism metastasizes.” In such a situation, he contends, the Gospel message of salvation must be extended to include institutions. Finally, seminarian Thomas Estes warns concerning the destructive power of us/them identifications. Following an insightful analysis of ingroup and outgroup dynamics that diminish the “other,” Estes looks to scriptural reminders that the ingroup harbors darkness and the outgroup can reflect light, that every human being is created in God’s image so that every “other” is a potential citizen in the Kingdom of God and no human being ultimately makes that judgment, and that the church cannot allow any idea of otherness within the body of Christ.
My friend Diana Eck, a lifelong Methodist and professor at Harvard University, relates the fascinating story of how a particular Methodist congregation and a local Muslim ummah decided that they would enter into intentional interfaith relations. She writes: On April 18, 1993, St. Paul’s United Methodist Church and the Islamic Society of the East Bay in Fremont, California, broke ground together for a new church and a new mosque, to be built side by side. Six hundred people were there, including the mayor of Fremont. The two communities mingled in an atmosphere of celebration and took turns at the shovel. They named the new frontage road that enters their property Peace Terrace. That April day they also dedicated the signs that would front the street on their property for months to come: Future Home of St. Paul United Methodist Church and Future Home of Islamic Center and Masjid. The message was a strong and clear witness to passersby that something new in the religious landscape of Fremont was being created here. Eventually, the dome and minaret and the church steeple, side by side, would convey in brick and stone the message of these signs: Muslims and Christians as next-door neighbors.
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This inspiring illustration about people of different faith traditions not allowing their doctrinal disagreements to keep them from living side by side as friends and neighbors has some unique elements, but at the same time it represents similar interreligious relationship-building that is happening all over the world. Like the green space that connects Fremont’s church and masjid—where Methodist and Muslim spiritual “siblings” 2 gather to play volleyball, share dinner, and foster friendships—lecture halls and dining tables, focus groups and social action projects, backyard picnics and coffee shop conversations have been the “green space” for individuals in thousands of grassroots groups of many languages who have committed to the interfaith movement.
I am reminded of my local organization, the Abilene Interfaith Council, which for more than a decade has gathered monthly under the motto of “Breaking Bread Together in Peace.” Comprised of Anglican, Baha’i, Baptist, Buddhist, Catholic, Church of Christ, Hindu, Jewish, Methodist, Mormon, Muslim, Native American, Pagan, Presbyterian, Unitarian Universalist, and Unity participants, the Council sponsors a variety of community programs and endeavors designed to increase our mutual understanding, strengthen friendships, and cooperate together on actions that enhance our life in community. We gather to declare publicly that our different religions and cultures will not separate us, but rather unite us in a family of common humanity residing in our small West Texas oasis of tolerance. We gather to post a sign for our community to see—a message that says we believe people who are in relationship (one grounded upon mutual respect) can disagree, but do so amicably, and then continue still in relationship.
If we do not agree but can do so agreeably, maintaining our friendships, then we enter a new level of association and dialogue. To use a metaphor that is quite well known, we move from the politeness and possible timidity of a “first date”—when we are on our best behavior—to the bolder honesty of a deeper connection. People in a serious relationship feel freer to speak their minds, more willing to take off their masks, less required to “dress up,” and not really concerned about spilling ketchup on their shirts. And so—whether it be in our marriages, our business partnerships, our extended families, or our lasting friendships—we give others, even those with whom we disagree strongly about certain topics, more freedom to be themselves because we accept and care about one another.
Not all Christians, however, think that having dialogue or cooperating together with persons of other faiths is the way that Christians should act in a pluralistic world. They feel that the most loving thing we can do in relation to the Religious Other is to convert her, to lead him to join our congregation, so that on that Final Day we will gather around the throne together with those we have led to faith in Christ.
The 2001 Christian song, “I Can Only Imagine,” was written by Bart Millard and recorded by the popular rock band MercyMe. Based upon the idea of a believer’s future in heaven, the lyrics include the following sentiments: I can only imagine what it will be like, when I walk by your side. I can only imagine what my eyes will see, when your face is before me. I can only imagine, I can only imagine. Surrounded by your glory, what will my heart feel? Will I dance for you, Jesus, or in awe of you be still? Will I stand in your presence, or to my knees will I fall? Will I sing hallelujah, will I be able to speak at all? I can only imagine, I can only imagine.
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Although these lyrics which envision an eternal encounter with Jesus—enjoyed in the company of the great host of believers from all times and places—do provide comfort and hope for Christians, it is not enough only to imagine these future experiences and neglect the kingdom that should be present with us now. The problem with this gospel song, as I see it, is that it focuses on the personal, the otherworldly, the ethereal, the heavenly, and the things we do not yet know fully (1 Cor 13:12).
Perhaps a song that honors God more is one that is not categorized as “Christian” at all, yet reflects so many of the ideas that captured the imagination of Jesus: Imagine there’s no heaven, it’s easy if you try. No hell below us, above us only sky. Imagine all the people, living for today. Imagine there’s no countries, it isn’t hard to do. Nothing to kill or die for, and no religion too. Imagine all the people, living life in peace. Imagine no possessions, I wonder if you can. No need for greed or hunger, a brotherhood of man. Imagine all the people, sharing all the world. Oh-oh, oh, You may say I’m a dreamer, but I’m not the only one. I hope someday you’ll join us, and the world will be one.
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Of course, you recognize the 1971 lyrics of “Imagine,” written and recorded by John Lennon. In contrast to the other song classified by so many as sacred, this most “secular” of anthems speaks of issues that are social, this-worldly, nitty-gritty, earthly, and all too well known by any observer of the world in which we live. Perhaps quoting Lennon’s words is not just remembering the past, but imagining the future, for it seems to reflect a world where people are not divided by race, language, nationality, economic status, or even religion and ideology.
When some Christians think in this way—wondering about suffering alongside diverse individuals and groups of people to change the here and now instead of gathering with millions of like-minded worshippers to enjoy the then and there, they are using their imagination in a Christ-like way. I believe God is more glorified when we ponder how we might put an end to blind nationalism, racial tensions, war, greed, consumerism, hunger, and other hellish realities surrounding us—including religious tensions and sectarian hatreds, and thereby create harmony, peace, relationship, and sharing within the Family of Humankind—than when we just dream about what it will be like to gaze lovingly upon the face of Jesus, fall to our knees in awe, sing hallelujahs, or dance in joyous, exuberant praise. Or are not the words of God as spoken by the prophet Amos still true, where the Lord said, “Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream”? (Amos 5:23–24).
If I channel my inner “John Lennon” when it comes to interfaith relations, I really want to add additional verses to the famous hymn from the 70s: Imagine there’s no passion for claiming our God’s best. No need to fault or put down, or demonize the rest, Imagine all the people following their own path. Imagine “Us and Them”—equal in all things. Side by side together, facing what life brings. Imagine all the people, partnering for change. Oh-oh, oh, You may say I’m a dreamer But I’m not the only one. I hope someday you’ll join us, and the world will be one.
This issue of Review & Expositor provides an Interfaith Primer. Believing that forming interfaith relationships is a central task and calling for the Church and for individual Christians, a group of scholars and practitioners with decades of experience in the interfaith movement have contributed their expertise to this volume. Eight thematic articles explore important topics for an interfaith primer: context, the individual Christian, local congregations, the global Church, Scripture, peacemaking, social justice, and missions.
Diana Eck writes about a subject that has been the focus of Harvard’s Pluralism Project which she directs—the American context for interfaith relations. She explains that “We the People,” referenced by the American Constitution, has radically changed and expanded, which calls for our willingness to build bridges of understanding and relationship across all of the chasms of difference that separate us from our fellow citizens. Rob Sellers, deeply involved locally, nationally, and internationally in the interfaith movement, affirms the importance of dialogue between religions for achieving peace in the world, then looks to Jesus as a role model for peacemaking. He identifies twelve willful actions of the Prince of Peace we should imitate if we would walk as disciples in the way of Jesus.
Roy Medley, Baptist denominational leader and statesman, focuses on the local church, first providing a biblical and historical background for interfaith relations before encouraging congregations to live into our identity as those who champion religious freedom for all. Shanta Premawardhana, with his extensive experience in ecumenical and interfaith relations through the World Council of Churches, traces the development of interfaith relations in the Global Church. His historical survey concludes with a challenge to sit at the table of dialogue with people of multiple faiths, for the individual benefit of each community.
Mark Heim draws upon his and others’ theological scholarship to provide a helpful overview of what the Bible teaches about the realities of religious pluralism and relating to neighbors of other faiths. His careful introduction will help Christians to draw thoughtfully from the Scriptures as they engage in interfaith friendships. Ken Sehested, based upon a lifetime of peacemaking efforts, shares memoirs and insights about the purpose, promise, and peril of interfaith engagement. His personal and observed experiences from around the world are reminders that peacemaking efforts are risky but rewarding.
Miguel De La Torre, who writes prolifically in the areas of theology and ethics, has chosen to address the topic of interfaith and the pursuit of justice in terms of economics and power: global poverty, the wealth gap, the dangers of neoliberalism, and the preferential option of liberation theology. Arville and Shelia Earl, retired missions personnel in West Africa and Central Europe, relate their ministry of ethnic and religious reconciliation among some of the most desperate and disenfranchised peoples of the world. Avoiding most traditional forms of mission activity, they instead designed ways to bring together Muslims and Christians who had never before interacted, with remarkable and life-changing consequences.
Two expository articles, one from the Old Testament and the other from the New, complete the primer. Meredith Stone examines the image of the servant of the Lord in two Isaiah passages and suggests a contemporary meaning for the admonition to be a “light to the nations.” Her analysis of “darkness” is especially beneficial. Guy Sayles takes the encounter of Jesus with the Syrophoenician woman and her daughter as instructive, both in the way it teaches that Jesus was able to learn from someone else and grow in appreciation of those who were different, and in how it is exemplary for contemporary persons who find it hard to relate to the “Other.”