Civilization and Interfaith Conversation – A Canadian Christian Perspective
by Tom Sherwood
published in INSCAN (International Settlement Canada) Vol. 16, No. 2 (2002)
1
In the first chapter of "The Sacred Canopy," a 1967 analysis of religion in society,
Peter L. Berger writes that all civilization "hangs on the thin thread of conversation"
(page 17). In his analytical framework, all culture and any social contracts or covenants
depend on communication between people who listen, understand and respond in an
ongoing process of "cosmology" or "world building."
The intelligence of this approach for a civil society is intuitively apparent. And
we see expressions of it in all aspects of social living: from neighbours talking over the
backyard hedge to international diplomacy and cultural exchanges.
A Christian understanding of the need to engage in conversation is congruent with
Berger's statement, but complex in its own way.
Christians are heirs to the ancient Hebrew wisdom of the Pentateuch and
Haftorahs. The Christian Bible includes the Five Books of Moses, the writings of the
prophets and other Jewish scripture. We may listen to it a little differently and in the
context of the Christian (or New Testament) literature, but it has power for us. The first
Creation Story in Genesis tells us that all women and men are created in God's image
(Genesis 1: 26-31). The covenant after the Flood is made with "every living creature of
all flesh that is on the earth" (Genesis 9: 8-17). Christians embrace the prophetic visions
that speak of the oneness of humanity and the need for a just and equal sharing of all that
earth provides. Isaiah, Joel and Micah all look ahead to a day when swords will be
beaten into plowshares, and so do Christians. Isaiah's imagery of the peaceable kingdom
in which "the wolf shall live with the lamb, the leopard lie down with the kid, the calf and
the lion together…" is a metaphor for Christian hopes for human society in our time
(Isaiah 11: 6-7).
Christians look with interest at the Tower of Babel story in which human
arrogance arises out of the Fall and finds a new expression paralleling Adam and Eve's
desire to be like God in Genesis 3. The tower is a monument to the human ego, but God
intervenes, as it is being constructed, to "confuse their language, so that they will not
understand one another's speech" (Genesis 11: 1-9). This myth describes human cultural
diversity as we experience it today, but it is, for Christians, part of the Fall, not the ideal
expression of God's good Creation.
In fact, a Christian story reverses Babel. The Day of Pentecost after the
Resurrection is an experience of the arrival of the Holy Spirit among the people of God.
And what is the effect? People of diverse languages and cultures can understand each
other across their differences – a sort of ancient blessing of simultaneous translation
(Acts 2: 1-13).
That has become an ideal for many of us seeking to live as faithful Christians in a
multifaith world. We hear the voice of Jesus repeatedly advising us against judging
others, and even inviting us perhaps into interfaith dialogue, saying, "And if you speak
only with your friends, what more are you doing than others?" (Matthew 5: 43-47). As
we hear that voice, we engage in dialogue and cooperative efforts with people of other
faiths.
This is, we believe, a supremely biblical and faithful thing to do as Christians; but
it is not necessarily traditional. Non-Christians will be especially aware of imperialist
and intolerant strains of Christian thinking, and of historical periods in which the Church
was not very interested in the listening component of conversation.
tom_sherwood@carleton.ca
Civilization and Interfaith Conversation – A Canadian Christian Perspective
by Tom Sherwood
published in INSCAN (International Settlement Canada) Vol. 16, No. 2 (2002)
2
The modern, world-wide Christian population is frankly quite pluralist in its
understanding of relations between faiths. There are several clearly identifiable schools
of thought, each dependent on a slightly different christology, the theological
understanding of Jesus' identity as Saviour and expression of God's love. Summarizing
the debates, various scholars identify two, three, four or more christologies, each based in
scripture and each with a different attitude toward other religions. The most exclusivist
would hold that the only path to God and salvation is an explicit confession of faith in
Jesus Christ as Lord and Saviour. This position is the least open to interfaith dialogue; it
seeks to convert all other points of view to the Christian worldview. Several more
inclusive schools of thought respect the experience and perspective of other religions on a
sliding scale of increasing openness and generosity.
There are many prominent examples of influential Christian leaders who respect
other religious worldviews, and have written biblical and theological arguments in
support of interfaith cooperation. The British writer, John Hick; Michael Ingham, a
Canadian Anglican; Senator the Rev. Dr. Lois Wilson, a former President of the
Canadian Council of Churches are all examples of influential Christian leaders who
respect other religious worldviews.
The United Church of Canada has published two recent documents that have
helped give Christian theological foundation to interfaith relations. "Bearing Faithful
Witness" addresses Jewish-Christian relations specifically. "Mending the World"
suggests a theology of multifaith stewardship of the earth and all creation. This attitude
is not new. The United Church made an official statement in 1936, saying that "the
Christian should exhibit toleration, a genuine desire to understand and appreciate and a
willingness to co-operate, where co-operation is possible, with sincere men and women
of other faiths." In 1966, another official united Church statement said that "the Church
should recognize that God is creatively and redemptively at work in the religious life of
all people."
As a United Church minister and a university chaplain, I find that interfaith
conversation is increasingly a part of my professional activity. Whether I convene formal
conversations among Jewish, Muslim and Christian students about their respective holy
days, ideas of scripture or personal religious practices; or am asked to organize university
events involving 10 or 12 world religions, I constantly find myself living as a Christian in
a multifaith setting.
As a citizen, this is not new for me. I grew up near the corner of Bathurst Street
and Lawrence Avenue in Toronto – a "Jewish neighbourhood" – living next door to a
rabbi and going to as many bar mitzvahs as confirmations. We grew up talking to each
other and listening, sharing the community and being neighbours. My children have
grown up with similar experience, although even richer and more diverse in their
generation. Interfaith conversation takes place on the school buses, in the school
corridors and on the playing fields. And, as it does, young people grow up with
knowledge and understanding that also provides ability to engage in a civilizing
conversation as society continues to develop and they begin to take leadership roles in it.
As interfaith conversation is pursued in both formal and informal ways, Berger’s concept
becomes vivid and real: a new, more civilized world in being built.
tom_sherwood@carleton.ca