Encounters in Delhi and New Delhi

Leo D. Lefebure

I arrived at the international airport in Delhi early on the morning of February 9, 2014.  Turkish Airlines had notified me that the flight would arrive twenty minutes later than originally planned, but in fact it arrived at the original time.  I sped through the passport control, baggage claim, and customs, arriving outside the terminal earlier than anticipated.  Because of the dense fog in Delhi that morning, my host, Victor Edwin, SJ, had not yet arrived.  So I observed the people coming and going around the terminal for a while until he made his appearance.  The drive to St. Xavier’s School in Delhi went smoothly despite the fog.

The following day we went to Jamia Millia Islamia University in New Delhi.  Earlier, in September 2013, I had delivered a lecture on Pope John XXIII and Bediuzzzaman Said Nursi at an international symposium in Istanbul; at the symposium I had also chaired another panel, which included Professor Iqtidar Mohd. Khan, the director of the Department of Islamic Studies of Jamia Millia Islamia University.  After the panel had concluded, I told him that I would be visiting his university the following February, and he had graciously invited me to address his students.  As I arrived at Jamia Millia on Feb. 10, Dr. Khan welcomed me warmly.  I found that the room where I was to lecture was packed with students, with more arriving all the time.  Prof. Akhtarul Wasey, the Director of Zakir Husain Institute of Islamic Studies of Jamia Millia, introduced me; and then Dr. Mufti Mohammad Mushtak Tijarwi spoke about the commitment of Jamia Millia to providing students with knowledge of comparative religious studies.  I spoke for about 45 minutes on the variety of methods involved in the contemporary comparative study of religion.  I began by noting the similarity between the commitment of Jamia Millia to the comparative study of religion and the priority that Georgetown University, where I teach, places on interreligious understanding.  Then I distinguished religious studies, which seeks to be neutral by bracketing explicit religious commitments, from the theology of religions, which seeks a broad understanding of how religions relate to each other, and also from comparative theology, which pursues detailed investigations of particular aspects of two or more religious traditions.  Students seemed most attentive.  A number of professors and students posed questions after I had finished my remarks.  After leaving Jamia Millia, we had an enjoyable lunch at the center for Catholic religious communities, which was nearby.

The following day, February 11, marked the opening of the conference, “Building Communities of Peace: Muslim-Christian Relations in Asia,” which was co-sponsored by Francis Xavier Movement, Henry Martyn Institute, Interfaith Coalition for Peace, Zakir Hussain Institute of Islamic Studies of Jamia Millia Islamia, Indialogue Foundation, and the Islamic Studies Association.  The opening session was held at St. Xavier’s School on Raj Niwas Marg.  Some participants were unable to be present in person but sent papers commenting on Muslim-Christian relations in various areas.  In the afternoon Padmashri Prof. Mushirul Hasan offered an overview of the relations between C.F. Andrews and Sir Sayyid Ahmed Khan, stressing their intellectual curiosity and desire for respectful interreligious relations.  That evening we went to the Indian Islamic Cultural Center, where Joe Kalathil, SJ, discussed his work seeking reconciliation between India and Pakistan and Rev. Thomas Birla commented on the work of the Hizmet movement, which is inspired and led by the Turkish leader Fethullah Gülen.

On the morning of February 12, the conference continued, and we returned to Jamia Millia Islamia for my lecture on Pope Paul VI and the new spirit that he brought to Christian-Muslim relations.  Again the room was packed with students.  It seems that originally only graduate students had been invited to join the participants of the conference, but undergraduate students had heard about it and wanted to be present as well.  There was tremendous excitement in the room as extra chairs were brought in; even with the additional seating, there were still people standing near the door.  The chancellor of Jamia Millia Islamia spoke about the importance of Muslim-Christian conversations.  Then Prof. Kahn spoke briefly, and Victor Edwin introduced me.  After my presentation, Dr. Wasey spoke about the Muslim initiative to Christians in which he participates, “A Common Word between Us and You.”  He was the only Indian Islamic leader to sign the original statement in 2007.  Georgetown University is now the center for continuing this interreligious initiative in North America.  There were a number of comments and questions from participants in the conference and from the faculty and students of Jamia Millia.  One young man protested to Dr. Wasey that I had used the word “Saracen.”  Dr. Wasey pointed out that I had put the word in quotation marks in my lecture, and that I was simply reviewing the historical practice of earlier generations of Christian leaders.  He lectured the student on the need to interpret texts properly, he praised my remarks for being honest and objective, and he told the Muslim students that they had been privileged to hear such a talk.  Afterward, a light snack was served outdoors. 

I was delighted that my colleague and friend, Vincent Sekhar, SJ, was able to attend the conference.  He had organized my very first trip to India in the fall of 2007, when I was teaching at Georgetown University’s School of Foreign Service in Doha, Qatar.  Now he serves as the executive director and dean of research at the Institute of Dialogue with Cultures and Religions at Loyola College, Chennai.  He presented me with a copy of his recent book, Religions, Ecology and Environment: Sacred Texts That Shape Perspectives (Bangalore: Claretian Publications).  He is currently traveling the world making contacts to enhance the work of his Institute, and he will be visiting me at Georgetown University this coming spring.

On Thursday, February 13, Victor Edwin and I went to Delhi University, where we met with the director of Buddhist Studies and various faculty and students of his department.  We had had a conversation with a professor of Arabic Studies.  Afterward, we drove past St. Stephen’s College, where Adhip Chaudhuri, a Hindu friend of mine who recently died of cancer, had studied many years ago.

On Friday, February 14, I spoke about my new book, True and Holy: Christian Scripture and Other Religions (Maryknoll, NY: Orbis Books), at the Indian Social Institute in New Delhi.  A number of Jesuits and women religious attended the talk and posed many interesting questions for further discussion.  Afterwards as we were conversing in the Jesuit lounge, the breaking news was broadcast that the anti-corruption activist, Arvind Kejriwal, had just resigned from his position as the Chief Minister of Delhi.

On the morning of Saturday, February 15, I visited the beautiful and elegant site, Humayun’s Tomb, which had been renovated since my earlier visit in early 2008.  Work was still in process touching up the paint.  That evening we watched a documentary film, “Muslims and Police: A Perspective,” which explored the difficulties and challenges facing the Muslim community in India today.  Of particular concern was the low literacy rate and the need for more and better schools.  An animated discussion followed.

On the afternoon of Sunday, February 16, Victor and I went to visit Maulana Wahiduddin Khan, a noted Muslim leader and the founder of the Centre for Peace and Spirituality.  In the midst of crowded Delhi, the balcony of his home overlooks a beautiful garden with trees and flowers.  His daughter and a number of his followers were also present, and they discussed the work of CPS in combatting terrorism and violence in Kashmir and around the world.  We discussed mutual efforts to improve Muslim-Christian relations both in India and in the United States.

That evening I gave a talk on “Spirituality and Interreligious Relations: Pope Francis and Fethullah Gülen,” to the faculty and students of Vidyajyoti School of Theology in the Jesuit Residence.  There were questions both about Gülen and about the response to Pope Francis from conservative American Catholics.  Afterward we had dinner with the Vidyajyoti community.

All in all, it was a week filled with discussions, with encounters with interesting people, with renewing old connections and making new ones.

Faith in Jesus motivates me to seek respectful, harmonious relations with followers of other religious traditions

 Leo D Lefebure tells Victor Edwin SJ

Leo D. Lefebure is the Matteo Ricci, S.J., Professor of Theology at Georgetown University.  He is a Roman Catholic priest of the Archdiocese of Chicago.  He is the author of numerous works, including most recently, True and Holy: Christian Scripture and Other Religions (Orbis Books 2013).  He is the co-author of The Path of Wisdom: A Christian Commentary on the Dhammapada, which received the 2011 Frederick J. Streng Book of the Year Award from the Society for Buddhist-Christian Studies of North America.  He is also the author of The Buddha and the Christ and of Revelation, the Religions, and Violence, which received the Pax Christi U.S.A. 2001 Book Award and which was translated into Indonesian and published in Jakarta.  He is an Honorary Research Fellow of the Chinese University of Hong Kong and a Trustee Emeritus of the Council for a Parliament of the World’s Religions.  He was a participant in the Catholic-Muslims Dialogues in the Midwest and the Mid-Atlantic Regions of the United States, as well as numerous other dialogues with Muslims, Jews, Hindus, and Buddhists. He was in Delhi recently on the invitation of Islamic Studies Association. He spoke to Victor Edwin SJ for Salaam. Here are the excerpts…

Edwin: This is your third trip to Delhi. You have travelled to a number of places, visited different religious institutions, and met people of different religious convictions. This is the first time you have addressed the students of Jamia Millia Islamia. What are your memorable experience with the student community and the faculty?

Leo: This was my fourth trip to India and my third trip to Delhi.  I was most impressed by the interest of the students of Jamia Millia Islamia in interreligious concerns.  For each of my talks, the room was packed, extra chairs were brought in, and there were still students standing.  Each time the students listened very attentively.  The most memorable experience was with one particular male student who was very assertive.  After my first talk, this student claimed that until the Renaissance people believed that scriptures were revealed by God; beginning with the Renaissance, he claimed, people thought religions came merely from human evolution.  I responded that this secular perspective became influential only after the Renaissance, during the European Enlightenment, especially in thinkers such as David Hume.  I tried to explain that it is not universally held by contemporary scholars of religion.  Nonetheless, before my second talk, the same student approached me and asserted once again the same claim as if he had not heard my earlier response.  After my second talk, the student questioned Dr. Wasey about my citing the word “Saracen,” which had been used in earlier Catholic documents regarding Muslims but which is no longer used.  Dr. Wasey told the student that he had misunderstood me, that my remarks were objective, and that every Muslim student present was privileged to have heard my remarks.  I was very moved by Dr. Wasey’s endorsement of my remarks.

Edwin: How did they respond to the idea of dialogue?

Leo: For the most part, the students did not respond to the idea of dialogue.  My first talk was on methods in the comparative study of religion, including both religious studies, comparative theology, and theology of religions.  Most questions involved methodology in the academic study of religion.  My second talk was on changes in Catholic attitudes brought about principally by Pope Paul VI.  Most questions after the second talk were not from students but the conference attendees and faculty members.  The same assertive student approached me after my second talk, prepared to continue challenging me.  A young Muslim woman came up and cut him off, telling me at length how much she enjoyed my talk and apologizing for other Muslims who were critical of me; the young man listened in silence and then walked away.

Edwin: What could be the special contribution of India to Christian Muslim dialogue in the larger world context, in your assessment?

Leo: The greatest contribution that India could make would be to promote reconciliation between India and Pakistan and to help resolve the situation in Kashmir.  This would have world-wide repercussions and would be a marvelous model of dialogue and inspiration to others.

Edwin: Coming to your academic expertise ... you are a trained theologian in the area of Catholic-Buddhist dialogue.  What led you to enter into the world of Islam and reflect on Christian Muslim relations?

Leo: In the late 1990s a representative of the U.S. Conference of Catholic Bishops invited me to be a resource person for the Midwest Dialogue of Catholics and Muslims.  I was already involved in this dialogue and was teaching at Fordham University in New York City on the morning of September 11, 2001.  After the tragic attacks, I gave numerous talks on Islam to audiences in the New York metropolitan area and participated in a number of dialogues with Muslims.  I also joined the Mid-Atlantic Dialogue of Catholics and Muslims, presenting papers on violence in the Bible and the Christian tradition to both the Midwest and the Mid-Atlantic dialogue.  Then during the 2007-08 academic year, I taught a Muslim-majority student body at the campus of Georgetown University’s School of Foreign Service in Doha, Qatar.

Edwin: What are your dialogical activities with Hizmet Movement and Rumi Forum?

Leo: The Rumi Forum, which represents the Hizmet Movement in the Washington, DC, area, used to participate in  dialogue at Georgetown University.  I was a regular participant in this dialogue, where I got to know a number of the leaders of the Rumi Forum.  I have spoken at the Rumi Forum, attended functions that they have sponsored, and witnessed the whirling dervishes dancing both in a room of the U.S. Congress and in a synagogue in Washington, DC.  In my travels, I have lectured at Fatih University in the western suburbs of Istanbul, and I have met Hizmet representatives in Melbourne, Australia, in Kiev, Ukraine, in Kolkata, and in Delhi.  I am not currently involved in a formal dialogue with Hizmet, but I have informal contacts on a regular basis.

Edwin: What motivates sustains and energizes you for the mission of dialogue?

Leo: My faith in Jesus Christ motivates me to seek respectful, harmonious relations with followers of other religious traditions.  Tragically, religious traditions all too often are in conflict in many regions of the present world, and many Americans harbor negative views of other religious traditions, especially Islam.  I find energy and support from the many wonderful colleagues whom I have met in interreligioius activities.

Edwin: You are a professor of theology and religions in the Jesuit-run Georgetown University. How does your university promote Christian Muslim dialogue?

Leo: Georgetown University is one of the leading schools in the U.S. for studies of Islam and Arab Studies.  Georgetown has a School of Foreign Service, which addresses Muslim-Christian issues through the Prince Alwaleed bin Talal Center for Muslim-Christian Understanding.  Georgtown’s Berkley Center for Religion, Peace, and World Affairs has a unit that studies Islam and Politics.  Georgetown is the home of the Building Bridges to Solidarity project, which was founded by a former Anglican Archbishop of Canterbury.  Georgetown is also the home in North America for A Common Word between Us and You, a leading Muslim initiative in Muslim-Christian relations.

Edwin: You are a Emeritus trustee of A World Parliament of Religions. How does this institution promote dialogue in the world?

Leo: The Council for a Parliament of the World’s Religions organizes the largest world-wide interreligious gatherings, which met in Chicago in 1993, in Capetown, South Africa in 1999, in Barcelona in 2004, and in Melbourne, Australia in 2009.  CPWR also sponsors ongoing contacts among persons interested in interreligious activities and in nonviolent conflict transformation: https://www.parliamentofreligions.org

Edwin: As a Catholic believer what have you learnt from 'dialogue with people of other religions and people who do not subscribe to any specific religion'?

Leo: I have long been involved in Jewish-Christian dialogue, where I have learned much about the Jewish roots of Christian faith and also much about the tragic history of Christian anti-Judaism and the necessity of transforming Christian attitudes towards Jews and Judaism.  Changes in this relationship have important ramifications for every other interreligious relation.  I have learned much about Buddhist perspectives and meditation practices, which have greatly enriched my life as a Catholic.  I am now involved in a Christian-Vaishnava dialogue, where I am learning more about this strand of the Hindu tradition.  I have not been involved in formal dialogues with people who do not subscribe to any specific religion, but I have learned much from the writings of thoughtful non-believers.

Dear Readers:

Welcome to April 2014 issue of Salaam.

Thanks for your encouragement and support.

Pushpa Anbu SVD editor

Victor Edwin SJ managing editor

Editorial

Shi'a-Christian Tabletalk  

C.T.R. Hewer

My Experience in Egypt

Bimal Kerketta SJ

I Pray Every Time I bow my head

Zain Awan

Hindu, Sikh, and Christian visitors at Ajmer Dargah

Ghulam Rasool Dehlvi

Can A Muslim and a Christian pray together?

Victor Edwin SJ

Pakistan-India Friendship Forum

Joe Kalathil SJ

Back to teaching about Islam, But hopefully with a Difference!

Yoginder Sikand

Syncretic Judeo-Christian Theophanic Overtones in Sharafuddin Maneri’s Mystical Literature

Victor Lobo and Rajendra Chenni

West Bengal Madrasa Board Honors Calcutta Jesuit

Farhat Banu

Editorial

In the second week of February 2014, several organizations, including Francis Xavier Movement (Italy), Henry Martyn Institute (Hyderabad), Interfaith Coalition for Peace (New Delhi), Zakir Hussain Institute of Islamic Studies—Jamia Millia Islamia (New Delhi), Indialogue Foundation (New Delhi) and Islamic Studies Association (Delhi) jointly organised a seminar on Building Communities of Peace: Muslim-Christian Relations in Asia. The sessions were held at three different places: at St Xavier’s School, the India Islamic Cultural Centre and the Jamia Millia Islamia.  

In his keynote address Building Communities of Peace: C.F. Andrews and Sir Sayyid Ahmed Khan, Prof. Mushirul Hasan emphasized the intellectual curiosity of these two great men that paved the way for their humanistic vision. Through their by life and work, they showed that standing with the other is the quintessential aspect of dialogue. Both Sir Sayyid and C.F. Andrews recognised that an insular attitude can raise only resistant walls, whereas intellectual curiosity can build connecting bridges. Prof. Hassan noted that there is sufficient material in our own intellectual traditions that can help us to reach out to the other to grow in mutual respect and understanding.

Prior to and following the keynote address, papers were read on Christian-Muslim Relations in the South Asian neighbourhood: India, Sri Lanka, Pakistan and Bangladesh. They emphasised that through dialogue and mutual openness, Christians and Muslims can be able to understand each other’s religious faiths better and learn to respect it.  For better understanding, both Christians and Muslims should to be ready to listen to one another.  The purpose of dialogue ought to be, therefore, better understanding, peaceful co-existence and establishment of a fellowship of faith.  Through mutual respect for each other’s religious beliefs and eagerness to listen and learn from each other, we can help create a human community where all can live in peace and harmony, with freedom to practice the religion of one’s choice.

The speakers highlighted the attitude of the Pope Francis, who said, “Turning to mutual respect in interreligious relations, especially between Christians and Muslims, we are called to respect the religion of the other, its teachings, its symbols, its values. Particular respect is due to religious leaders and to places of worship. How painful are attacks on one or other of these.” 

So, our future is in dialogue. We cannot afford to isolate ourselves from one another.

In the second session, held at Indian Islamic Cultural Centre, Fr Joe Kalathil SJ spoke about his initiatives for peace between India and Pakistan. The discourse on peace between these two neighbors is mainly political and diplomatic. Often, the agents of peace and mutual understanding are either ignored or seen to be unpatriotic. Following him, Rev Thomas Birla presented his understanding of the Hizmet Movement and its efforts for peace. The members of this movement are engaged in efforts to address poverty and illiteracy through education all over the world. While the first session emphasized the cognitive aspects of dialogue, the second session presented the heart of dialogue in action.

In the third session, held at  Jamia Millia Islamia, Prof Leo D Lefebure (Georgetown University, Washington DC) laid out the stimulating story of change in Catholic attitudes towards Islam that was brought about by Pope Paul VI. He told his listeners that “to appreciate the new spirit that Pope Paul brought to Christian-Muslim relations, it is necessary to have a sense of the earlier relationship”. He briefly noted some characteristics of the “old spirit” of Christian, and in particular, Catholic attitudes towards Muslims and Islam.  He said: “At a time of widespread suspicion and hostility, Louis Massignon played a decisive role in developing warm relations with Muslims and in preparing his friend and colleague, Giovanni Battista Montini, for his later papal ministry as Pope Paul VI”.   He briefly mentioned the new path in interreligious relations and religious freedom that was begun by Pope John XXIII, and then discussed Pope Paul’s involvement in the interreligious events. Following him, Prof Akhtarul Wasey, Director of the Zakir Husain Institute of Islamic Studies, Jamia Millia, New Delhi, talked briefly about “A Common Word” Initiative. He was one of the signatories of the document that was sent to Pope Benedict VI and 27 other Christian leaders, inviting them for dialogue with Muslims. He said that Christians and Muslims should work together for peace between them and in the world at large. They have the inner spiritual resources within their communities. These resources are also a common treasure between them.

The seminar provided much food for thought. It underlined the salience of the need for Christians and Muslims to reach out to each other. In doing so, they can learn to find connections that have the potency to build a world of mutual understanding and peace. The seminar reminded us that both Christians and Muslims have to overcome the resistance of ignorance. We simply do not know who the other is. In other words, we do not have the objective information. In the absence of the right knowledge, we tend to believe the prejudices that are spread as truth. We often share biases and internalise them. However, when we have opportunities to learn, we recognise our naivety and learn and appreciate the other.

Peace activists often caution us about another type of ignorance: wilful ignorance. This ignorance is born of intellectual stubbornness. This ignorance acts as a cognitive barrier and resists any new knowledge. Prejudices continue to dictate the heart and mind, rejecting any new knowledge. Simply providing information is not adequate to deal with this form of ignorance. In order to bring about a real change, a collective effort should be made to execute a whole set of carefully organised programs and long exposures. A sustained effort in this line can cure blind ignorance.

Peace workers warn us of a form of ignorance which is lethal: culpable ignorance. This ignorance can be ideologically-driven one. This form of ignorance deliberately refuses to know. It avoids any challenge. It effectively shuns out any evidence against prejudice.  It dismisses alternative possibilities. It rejects any new interpretations. This ignorance effectively spreads seeds of social unrest. This shows that we need to overcome ignorance on a number of levels.

 How do we overcome this 'ignorance'? First of all, people of goodwill, irrespective of community, should come together. We turn to the past for learning for the future. Together we could look at history and identify people who labored hard to promote peace and harmony between people of different religions. There are a number of pioneers who broke new ground in building communities of peace. They opened up new ways of relating with people of other religions.  They took new initiatives to sow the seeds of peace and mutual understanding. They established centres that initiated programs for training people in interfaith education. They forged new alliances to resolve long-standing disputes.  They prepared their companions for this new journey.

The seminar enabled participants to get in touch with a number of committed intellectuals and peace activists who work for peace. The intense interest of Muslims in all the sessions was indeed an eye-opener for the Christian participants.

                                                          *

This issue of Salaam offers readers an assortment of articles with an interconnecting theme of exploring the links between Christians and Muslims: their life, prayer, and efforts for peace in the world. In the first article Shi'a-Christian Tabletalk, C.T.R. Hewer shows how important table conversations are—they make one feel comfortable with the other without the need to hide behind lengthy academic discussions. 

The second article is from Egypt. Fr Bimal Kerketta shares his ups and downs as a missionary in the heart of Islamic world. He writes: “In all ups and downs, I'm able to find signs of hope. I'm able to see more clearly than ever before the love and appreciation of people towards us, what we do, and what we stand for. Many friends, both Muslims and Christians, have been standing by our side – supporting us, defending us, and encouraging us to continue our services. These events remind us that our services are required even more than ever before”. A sense of joy and hope is palpable.

In the third article, Victor Edwin suggests that every authentic prayer binds Christians and Muslims. Such prayer guides them toward living in peace. The spiritual efforts of Muslim brothers and sisters do not leave the hearts of their Christian brothers and sisters unmoved since they stand together before one God. Christians and Muslims standing together and praying authentically according to their traditions are moving toward living together in peace. He proposes that one should not hinder a Christian who is exploring with Muslims the togetherness in prayer. And, conversely, one should not impede a Muslim who is exploring this self-same togetherness in prayer with Christians.

Zain Awan’s article emphasizes that relationship with God is at the heart of prayer.  In his article, Yoginder Sikand reflects on his work at a centre for inter-community dialogue in Hyderabad. In his article, Ghulam Rasool Dehlvi, an alim (classical Islamic scholar) and a Delhi-based writer, tells us about the message of universal love and brotherhood, unity, communal harmony, inclusiveness and tolerance exemplified by the glorious life and lofty teachings of Sufis, like Hazrat Khwaja Gharib Nawaz.

In his conversation with a fellow Jesuit, peace activist Joe Kalathil shares his experience of peace-building. He believes peace is indeed possible. People are peace-capable. ‘They shall beat their swords into plowshares and their spears into pruning hooks. One nation shall not raise sword against another, nor shall they train for war again’ (Isaiah 2: 3-5).

In the final article, Victor Lobo studies the letters of Makhdum Sahib Sharafudin Maneri as rendered in the beautiful translation by Paul Jackson.

I wish you a joyful Spring and Summer 2014!

Victor Edwin SJ
Guest Editor

Can a Muslim and a Christian Pray Together?

Victor Edwin SJ

Introduction

This is an important question that one has to deal with in his or her mission of Christian/Muslim relations. In the pluralistic world, one cannot completely avoid any level of participation in the worship of the Other. The immediate danger that many Catholic theologians apprehend in such participation is the danger of syncretism. This question becomes theologically nuanced when it has to deal with Christians and Muslims praying together. This article suggests that it is not only possible that Christians and Muslims can pray to one God together, but also, that the aforesaid praying together is essential and should be encouraged.

Christians and Muslims Believe in one God

Christians and Muslims should recognize that, first of all, they worship but one God. They address their prayers to one God in whom both Christians and Muslims place their faith and commit themselves to bend their own wills to the will of the one and the only God. Pope Paul VI affirmed that Muslims are true adorers of the one one God when he wrote: "Then to adorers of God[,] according to the conception of monotheism, the Muslim religion[,] especially, [is] deserving of our admiration for all that is true and good in its . . . [its] worship of God" (Ecclesiam Suam 106).

The recognition of differences is an expression of mutual respect.

Nevertheless, one should not forget the considerable differences between the Christian and Muslim confession of God's unity. The unity of God as a common element between Christians and Muslims needs to be approached carefully for, when Christians talk about God, they talk about one who, "is known and worshiped as Father, Son and Spirit." Muslims do not accept this Trinitarian understanding of God. Accordingly, the fundamental differences in their understanding of the Godhead should be recognized for the recognition of differences is an expression of mutual respect.

Christians and Muslims Pray to the Living God

If one relativizes differences, then the significance of the concept of difference will be undervalued. However, differences do not do away with the meaning that one can experience in depth in the encountering of one another. Christians should be aware that Muslim prayer is directed towards the living God, and that the Islamic faith has raised, over the centuries, true worshipers of the one God. Christians must also realize that the God of Muslims is not an idol, not a creature, not a lofty idea, but the God in whom Christians also believe.

We Stand Before one God

The faith of Christians and Muslims in one God, and prayer to that one God, allow for an encounter in faith, standing before God in a real way. This standing together helps Christians and Muslims in that it is God who is binding them together, and the encounter between them is God's gift. This encounter helps Christians and Muslims to live their profound differences in mutual respect. When Christians and Muslims seek to live their relationship with God in such a conscientious way, they are together with their differences, and, thus, they become brothers and sisters. Pope John Paul II stresses this in his address to Muslims in the Philippines when he told them: "I deliberately added you as brothers . . . [for] that is certainly what we are, . . . members of the same family, whose efforts, whether people realize it or not, tend toward God and the truth that comes from him. But we are especially brothers in God, who created us and whom we are trying to reach, in our own ways, through faith, prayer and worship, through the keeping of his law and through submission to his designs."

 Conclusion

Every authentic prayer binds Christians and Muslims. Such prayer guides them toward living in peace. The spiritual efforts of Muslim brothers and sisters do not leave the hearts of their Christian brothers and sisters unmoved since they stand together before one God. Furthermore, every authentic prayer is under the influence of the Spirit of God who constantly intercedes for humanity (Romans 8:26-27). Christians and Muslims standing together and praying authentically according to their traditions are moving toward living together in peace. One should not hinder a Christian who is exploring with Muslims the togetherness in prayer. And, conversely, one should not impede a Muslim who is exploring this self-same togetherness in prayer with Christians.

(The author acknowledges several fruitful discussions that he has had with Professor Christian W. Troll, S.J., a renowned Catholic theologian with regard to matters of Islam and Christian/Muslim relations.)

MILAP initiative: shared responsibility for a harmonious India

Victor Edwin SJ

Asad Mirza, Muslim Outreach Officer with the British High Commission (New Delhi) invited a number of religious leaders, students and research scholars on religious studies to discuss the importance of Interfaith dialogue from the perspective of our responsibility towards building a more humane and inclusive India as citizens and religious believers.  At the outset a few leaders from different religious communities spoke on the need of interfaith dialogue. This was followed by a short fruitful discussion. This short note highlights both the salient points of the presentations and significant features of the discussion.

Rev. Dr M.D. Thomas, Director, Institute of Harmony Studies, New Delhi spoke on harmony between one and the many. He stressed that ‘plurality’ and ‘difference’ is a positive reality. It needs to be nurtured and shared. Drawing on from his experience of working with people of different religions, Dr Thomas noted that it is rewarding and mutually enriching when one becomes a bridge-builder between different religious traditions.  He emphasized the focus of interfaith relations is to remove some of the human made borders that alienate one from other. He laid out three beautiful biblical images: human person as image and likeness of God, Man/woman temple of God, and all are children of God. That enables human person to build a harmonious world.  It should be mentioned that there was a tinge of syncretism when he used the image of brooks (tributaries) gushing towards the river and the river flowing towards the sea. Such images have its limited value.  In a deeper theological sense this image does not honor ‘difference’ and specificity of each religion.

Janab Iqbal Mulla, the assistant secretary of Jamaat-e-Islami insisted on the necessity of interfaith meetings. He said such gatherings give a learner an opportunity to clear the prejudices he/she has about the faith of others.  He said that the Qur’an and the Prophet Muhammad are God’s gift to the whole humanity. Interestingly he touched upon a very relevant issue between Christians and Muslims: religious freedom.  It appears that he seemed to have in mind the freedom to worship in a particular way. The impression this present writer gathered was that he was not taking about the ‘freedom to choose a religion according to one’s conscience’. It is important that this issue should be reflected upon in depth and see whether Indian Muslims and Indian Christians could give a response that is born of our living together in harmony for centuries. The West may have another experience.

Swami Nikhalanand Saraswati, the director of Chinmaya Mission called for a deeper experience of God in order to live a life of honesty and integrity. He observed that the knowledge of God and knowledge of Ethics come from God and found in the Vedas. If God does not reveal, man and woman cannot have the understanding of who God is and what should one do or not do.  In other words, human cannot have access to the mind of God through his intellect.  Some Indian systems, it should be noted, do recognize the human ability to discern which is good or bad /what should be done and what should not be done. Swami Saraswati noted that God is the final goal of every path.

Rabbi Ezekiel Isaac Malekar, Rabbi of the Delhi Synagogue stressed that humanity is the true religion and tolerance for differences and respect for human rights are essential aspects of living in a plural society.  He also emphasized that we need to highlight the commonalities between religions with a sufficient and proper understanding of differences in interfaith fellowship. He advised his listeners that reading the holy scriptures of various religions will help one to respect the diverse religious beliefs.

Prof. Akhtarul Wasey who chaired the proceedings emphasized that plurality is God’s design for the world. Indian Muslims have learnt to live in harmony with the majority Hindus in India. Muslims are in India for the last fourteen hundred years and have fully participated in the ups and downs of this great nation.  The secular democratic setup of India gives Muslims freedom to practice and propagate their faith.  He also stressed that the era we live in is an era of dialogue. We are not living in an era of debate and polemics, he said.

Interestingly, in the discussion followed after these presentations, a number of issues that affect everyone were highlighted.  It is worth mentioning them here: abuse of women and children, moral degradation of youth and human rights violations were noted as major challenges of the present day Indian society. The participants felt that they should face these issues jointly as concerned citizens and religious believers. The change for good must start from me and from my family as the first step, affirmed the participants. Working together for change in society is only the next logical step.

To sum up: this meeting was something special in a sense; it did not stop with waxing eloquently about the religious teachings of each religion. It brought to the awareness of the participants common responsibility for the good of the society at large. It went much deeper to say that we need to change ourselves, first. This change that comes from within will produce the critical mass that is needed for societal change. Secondly, meetings such as this remind everyone that our future is a shared future. The harmony of this shared future is ensured when everyone does his/her bit to build that shared harmonious world. Except Dr Thomas and the present writer there were no other Christians in the meeting. Often this been the case, it would be profitable if many Christians participate and share and learn from such initiatives. It will be an eye opener for many Christians and discover that there are a lot of kingdom builders, out there, among people of other religious traditions. Is not our future a shared future?

The parable of the loving Father

Victor Edwin SJ

Both Christians and Muslims adhere to faith in One God and both strive to do the will of God in our lives. This theological affinity places both the group of believers on a common space, despite profound differences in how we understand One God and how we respond to his most holy will.

Sometimes, Muslim friends ask why God should become human to guide humanity reach heaven. I am aware that in this one question they express their Islamic conviction and raise a host of deep theological questions. Their Islamic conviction is that the human person has in his/her fitrah (nature) is directed to know One God and obliged to obey and worship the One God.

Human persons consistently rebelled against this nature and strayed away and worshiped gods. God sent prophets to instruct communities to return to worship and submit to the one true God. All prophets preached essentially the same message: worship God and obey His will. Revelation is thus effectively guidance.

Consequently, Muslims reject the doctrines of incarnation and redemption which are central to Christian faith.  Their questions range from ‘how can God suffer and die on the cross? Why do we need ‘sacrifice’ when God forgives when man and woman repent? They believe that repentance automatically wipes away sins of the repentant sinner. Some theologians would add sins are forgiven ‘if God wills’. Moreover, they also ask, how can a sinless person suffer for the other? Their belief is grounded on their holy book, the Qur’an. Qur’an admits that Adam’s sin has consequence for his descendants, but “No bearer of burdens can bear the burden of another” [Qur’an 6:164; 7:28; 7:15; 35:18; and 39:7].

Some time ago, I found myself in the midst of similar questions. I suggested to a Muslim friend who asked the question that we read a little ‘story’ that speaks of the heart of Christian faith. The following story, a parable, if you like to call it, is taken from the writings of Christian W Troll, a Jesuit scholar on Islam and Christian Muslim relations. 

This is the story of a loving father…     

There lived a wealthy and widely respected banking director in Frankfurt. He was married and had several children. They resided in a magnificent villa in the lovely green and quiet outskirts of the city. They lacked nothing. 

But one day the youngest son disappeared. In fact, his busy father had not noticed that this son became friends with at group of youths in the neighborhood. These were youngsters who were given to drugs and dreamed of a life of arrant independence, for away from straight German society. Without informing his father, one day the son had disappeared, he left for the Goan coasts of western India. 

He lived off the money which his father had put into a special bank-account towards his university education.

This sudden and sly departure deeply saddened and hurt the father. It took some time for him to discover his son’s whereabouts. He wrote him letter after letter. But his letters never brought him any reply. This is what he wrote:

My dear son,
I think of you constantly. I do not know why you left me. Perhaps I have been too busy with my work and thus failed to be with you as much as you would have liked and deserved. Maybe it is precisely this that made you feel unwanted and lonely at home. But whatever may have happened, please do come back. And please be sure that I have pardoned you and desire to be close to you, to spend much time with you. All you have to do is come back home. I think of you all the time, every day, and I long for the day of your return home.

The son did not respond in any way to the father’s plea. But one day the father learned of some friends of the family who intended to spend their holiday in India. He immediately contacted them and informed and told them about his son in Goa. He mercifully implored them to visit his son while they were there. “Here is his address. Please go and personally tell him in my name how very much I yearn for his coming back home. Because of his absence and silence, I suffer deeply in mind-and-heart. Please try to persuade him to believe that in no way do I harbor any grudge against him. On the contrary …

The family’s friends went to India and met the son. Their unexpected visit surprised and profoundly moved him. At first he was inclined to return back to Germany with them. But as much as he tried he found it difficult to separate himself from his friends and their frivolous life-style. This is in spite of the fact that he was left with practically no money and so was compelled to beg for his survival.

When his friends back in Frankfurt informed the father about this, he said to himself: “I myself must go to Goa, India, to be reunited with my son. In any event, life without him has become meaningless for me... I will resign from my position and become a ‘hippie’ like him. Just to be with him will be my joy in life. When he sees and understands my concern and deep love for him first hand, his heart will surely not remain unmoved. As I see it, this is the only way, hopefully, that he will be able freely to decide to return home with me.

But his family, friends and associates in Frankfurt protested: “How can you abandon your important position in the company, which is crucial to the economy of the State? Just because you want to join your incorrigibly ungrateful son? Forget it! You are exaggerating! Have not you already done all that’s possible and expected of you as a righteous and merciful father? You discovered his whereabouts. You sent him letter after letter. Even messengers! Your way of acting now is outrageous, even scandalous, not worthy of your high standing. Furthermore, your son is intelligent enough to understand your many invitations and your generous offer to forgive him in spite of everything he had done. Now let him act like a responsible person: he knows quite well what to do.

Still, the father insisted: “Everything that I have done has had no effect on my beloved son. It is clear to me that he lacks the courage to return home alone. When he sees me, touches me, hears my voice, surely he will be moved. It is really up to me now to take the imitative. I will become like him and join him. He will surely repent. I know my son.

The father, affluent and renowned banker, resigned from his honorable position, put on back pack on his shoulders and so made the long journey to the shores of Goa in India. When he met his son, his son was completely overwhelmed, deeply ashamed. His first reaction was again to reject his father, but his father just stayed on, without uttering many words. Eventually the son’s resistance began to soften. But one day he went to his father who lovingly embraces him and so both returned home together. 

We remained in silence for a long time. As a relater I found a deep sense of peace and joy. My Muslim friends’ silence was also profound. We felt that our love for one another, I, a committed Christian and he a committed Muslim, have deepened. I continue to honor him and his faith convictions and he mine. My reflection is that in this approach both of us allow the truth to overwhelm us. We do not monopolize truth and adherers of one God we seek Truth. We feel that we are co-pilgrims.  

Iftar Party at St. Xavier's School, Delhi

Santosh Benedict SJ

"We have to bring up our young people to think and speak respectfully of other religions and their followers", said Pope Francis in a letter signed by him from the Holy See to greet our Muslim brothers and sisters at the end of Ramadan.

In the month of Ramadan, Muslims commemorate the revelation of the Quran. They thank Allah for the gift of the holy book that guides them to worship one God and obey his holy will. It is also a month of celebration and social solidarity. It is a happy month, so to say… not a glum month of fasting! Muslims indeed look forward to this month. Muslims experience nearness with God and with one another during the fasting days. Ramadan is the month of renewal and forgiveness. Islam teaches Muslims to forgive one another. The recitation of the Quran [tarawih] urges Muslims to ask for forgiveness. On Id al-Fitr, Muslims celebrate the forgiveness of God. In the practice of halal-bi-halal, Muslims visit their parents and friends to ask for forgiveness for any wrongs they committed against them.

Ramadan is also the month when they experience hunger. It is a time for intense awareness of the plight of the poor. During this month they take a special interest in feeding the poor. At the end of Ramadan they make a special offering called zakat al-fitrah so that poor too can celebrate the Id al-Fitr joyfully.

What better way to put this in action than to hold an Iftar Party on 4 August at St Xavier's, a Jesuit school in Delhi. Iftar party is the community meal, hosted every evening in the month of Ramadan, where the Muslims ritually end their fast with traditional food. Fr Tom Kunnunkal SJ, President, Islamic Studies Association, in collaboration with Indialogue Association organized this event. Fr Victor Edwin SJ assisted them. Indialogue Foundation is established by the members of Hizmet movement, inspired by Mr Fethullah Gulen to foster unity among Islam and other religions of the world through education. 

Indialogue is an action and research-oriented dialogue and peace foundation, founded in New Delhi in 2005, the imagination and fortune of a group of Turkish and Indian people inpired by Mevlana Jalal-ad-Din Rumi, ventured to promote and encourage local, national, international, inter-civilizational, intercultural, interfaith, inter-communal and inter-ethnic dialogue; Love, tolerance, understanding, reconciliation, harmony, co-existence, tranquility and peace; to encourage intellectuals and scholars and to provide opportunities for a comprehensive and deliberate thinking, brain-storming on humanitarian topics and issues; conduct proactive studies and activities on the causes of wars and violent conflicts, develop tools for early recognition of tensions, and formulate conflict mitigation and peace-building strategies. Now the association has cultural and educational centres all over the world.

At the event, Fr Tom Kunnunkal and Mr Bilal, President, Indialogue gave peace messages to the small gathering of representative of Indialogue, Muslim friends from the neighborhood, administrative staff of St. Xavier's school, staff and students of Vidya Jyoti College of Theology, Delhi and members of the Focolare Movement. Mr Masroor, who works as librarian at Vidya Jyoti said that it was a good occasion for people of the two faiths to come together and especially to celebrate an Islamic function in a Jesuit school. He also mentioned that Muslims believe that if a poor person is even offered a glass of water, Allah would bless them. Fr PR John said that he was impressed by the way the Muslims prayed, though the words were limited to a few verses from the Quran, the reverence captivated his attention.

In unveiling her new vision for relationship with Muslims, the Catholic Church in her Vatican II document Nostra Aetate declared: “Upon the Muslims too, the Church looks with esteem”. The document tells us the reason for this esteem. “They adore one God, living and enduring, merciful and all-powerful, maker of heaven and earth and speaker to men. They strive to submit wholeheartedly even to His inscrutable decrees, just as did Abraham, with whom the Islamic faith is pleased to associate itself”. Islamic Studies Association is firmly grounded on Gospel spirituality as taught by the Council documents. 

In fact on 3 August, the Imam of the neighborhood Mosque played host to more than twenty members of the staff and students of Vidya Jyoti College at their place. It was a privilege to host them once again at our premises the very next day. Both the events, in a small way aimed at building relationships of respect and trust with Muslim brethren and vice versa. Carefully and sensitively nurtured relationships have the inbuilt spirituality to work for resolving conflicts, restoring justice, healing of memories, reconciliation and peace building. Let's hope that this 'expression of esteem and friendship' may spread all over, especially in the hearts of every person. 

'I know you're serious.' And that's dialogue for me

Samuel Packiam PhD

Rev Dr Samuel Packiam is an ordained minister of the Church of South India, Tirunelveli Diocese who completed his PhD in Christian Muslim Relations from Westminster College, Oxford. He is presently on deputation to the Interfaith Coalition for Peace, New Delhi. He has also been designated to be the director of Henry Martyn Institute of Islamic Studies at Hyderabad. He spoke to Victor Edwin SJ on the status of Christian-Muslim relations in India.

Edwin: Rev Samuel, kindly tell us how you got interested in studying Christian Muslim Relations?

Samuel: My passion for bridging religious differences has been shaped not only by my spiritual connection to the Christian tradition, which promotes striving towards the common good, but also by my upbringing.  As a youth, I was privileged enough to travel to many places as part of the gospel team. Thus I was exposed at a young age to people of diverse ethnic backgrounds as well as introduced to people of various faiths. 

As an undergraduate I studied theology at Leonard Theological College, Jabalpur.  During this time I became interested in early heresy in the Christian Church. As I studied, I began to realize that the understanding of Jesus Christ in some of these instances, such as the Nestorian interpretation, was very similar to the Islamic understanding of Jesus presented in the Quran. The Islamic interpretation of Jesus and Christianity is not far off from the former beliefs of past Christians. After finishing my first degree, I went on to work with the Henry Martyn Institute, Hyderabad as a Junior staff member and complete my Master’s in Islamic studies. I started looking at Islamic interpretations of Christianity, especially at how Christians are viewed as People of the Book in Muslim society. I wrote a graduate paper on The Status of the Muslim in a Religiously Plural Society. This paper convinced me of the need for education in Islamic Studies, and sparked my interest in educating Indian Christians and Muslims on the need for understanding. I gave a presentation on these issues, and have continued to present this discussion throughout my career. Through my education, I realized I was called to build bridges of understanding between Christians and Muslims. A Muslim is not someone to hate, but rather someone to love. A Muslim is not someone I should hate, but a believer in Jesus, just from a different perspective. I developed a passion for educating my Christian colleagues about Islam and the Muslim identity. We need to promote understanding, and with understanding and grace, we should be able to live together in peace.

Edwin: You have had a lot of good experiences in working with Muslims; kindly tell us something which is deeply etched in your memory?

Samuel: The experiences and insights gained from working together with religious people who are firmly rooted in the faith and teachings of their religions never need to become enemies, even if they are at odds in terms of their communal interests.  Religious community leaders often share the same pastoral concerns, whether they be Muslim or Christian.  Pastors and Muslim leaders from Saharanpur setting up a monthly “fraternal” in which many issues of a theological, pastoral, social and political nature have been discussed and joint action has been taken. Initially these meetings consisted of such topics as “How do we celebrate our festivals and what do they mean to us?” then moved on to “How can we best educate our children in their faith?” before tackling such questions as, “How do we see God?” and “What can we say of the salvation of the other?” There are ups and downs in such a relationship, but persistence and commitment on both sides have seen that we survive for a commendable number of years.

Edwin: You are designated to be the director of Henry Martyn Institute of Islamic Studies? How do you plan to carry forward the wonderful work done by HMI?

Samuel: Over the last few years, there have been all kinds of ideas emerging about the Church, about different faith communities, which I have longed to explore and write up a bit.  So I’m hoping for more space to write and think in that way.  I’m certainly looking forward to being part of an academic community with a open and assertive exchange of ideas, and to the challenges of helping that community to work, which is part of the job of the head of an Institute.  And I think it’s not a million miles away from trying to make the community of the interfaith family work.  But essentially, I believe, you bring to the office who you are, under God.

Edwin: What is the importance of theological dialogue in today's context?

Samuel: Throughout history, people of different religious traditions have encountered one another in a variety of situations. In some instances, representatives of these traditions have been enriched through sharing in one another’s experiences and expressions of faith. In other situations members of these traditions have either withdrawn within the “secure” parameters they have inherited or set themselves, or embarked on discussions from dogmatically determined positions not only as regards their own tradition, but also that of the “other.”

The importance of theological dialogue from an ecumenical, inter-religious, global context should encourage all to move beyond prejudice and bias, be it historical, cultural, social, or theological, in order to cooperate wholeheartedly with all men and women of goodwill in promoting peace, justice, harmony, human rights, and respect for all of God’s creation. This is to be done especially through dialogue with those who are inspired by religious commitment, or those who share a sense of transcendence that opens them to universal values.

Pope John Paul II repeatedly urged we should make inter-religious dialogue an “apostolic priority” for the third millennium. In a world characterized by religious pluralism, a positive relationship with faithful persons from all the world religions is a requirement in order to achieve global peace and the goal of full dignity and justice for all human beings.

Edwin: Are Indian churches adequately interested in dialogue with Islam and Muslims?

Samuel: The Indian Churches have traditionally maintained an ecclesiology that sees it as having a pastoral concern for all people who live within the territory of the parish, diocese or nation. This might be exemplified by the fact that all people who live in a parish have the right to be married in the parish church and to be buried from it even if they are not members of the Church or even Christians. This applies also to members of other faith traditions, who have an equal right to the services of the church. This pastoral concern can be seen in the disposition of Christian schools in India. Like the parish church, traditionally every person who lived in a parish had a right to have their children educated in the parish school and so a Church school has more the self-understanding of a “community school” rather than a “school for church members.” In the recent past, religious communities have concentrated on establishing and building up their own communities. Now the task of the future begins, that is, to draw from the riches of these faith traditions to create a better society. In this society all people, of any faith or none, can live truly respecting the diversity of human values and allowing each other to grow to their full potential.

Edwin: Often we hear that only Christians are interested in dialogue, Muslims are not. How do you see the statements like this?

Samuel: In a middle-class commuter area of the New Delhi live a growing number of Muslim professionals who have formed a Muslim Community Association. This group took the initiative of contacting local Christians with a view to a monthly meeting to discuss topics of mutual interest. This dialogue group is  remarkable in that the number of Muslims far outweighs the number of Christians. The general format of an evening is that there will be a Christian and a Muslim presentation around a set theme, which will be followed by a lengthy period of questions and discussion.

Two interesting observations from this dialogue can be made: first, the Muslim presentation consists of reading a number of passages from the Qur’an with limited comments or acknowledgement of the associated body of scholarship; second, while there are often diverse Christian voices showing the range of such opinion, the Muslim voice is more monolithic, thus prompting that impression of Islam. One difficulty thus exemplified is that there are few Muslim scholars, who are deeply versed in the Islamic sciences, who take part in such discussions. Participants tend to be educated in other disciplines and have pursued limited private Islamic study. This can lead to a somewhat truncated portrayal of Islam.

Edwin: Is there any Islamic organisation that work for the welfare of Christian community in India?

Samuel: Yes, the Zakat Foundation of India (ZFI) helps Christian students to compete in UPSC by facilitating them to get the finest coaching in the esteemed coaching centres in Delhi by financially supporting them annually to the rate of Rs. 2,00,000/-.   In the 2012-13 school year there are 18 Christian students getting their support through this scheme.  The ZFI Fellowship aims to alleviate the lack of Christian representation in the Civil Services, via a merit-based approach.

The Zakat Foundation of India was established in 1997 as a grassroots level organization by concerned residents of New Delhi. It is a Non-Governmental/Non-Profit Organization which collects and utilizes ‘zakat’ or charity for socially beneficial projects in a transparent and organized manner. Their projects include running an orphanage, charitable hospital, providing stipends to widows, micro credit etc.

Edwin: What are the areas of common interest between Muslims and Christians in India?

Samuel: The importance of societal dialogue is obvious in light of the fact that today almost all societies are plural. This calls for a common understanding of basic values, norms and orientations which are verified, accepted and implemented by all groups in the society. One of the basic characteristics of a modern and civilized society is that no group should be marginalized or eliminated for cultural, ethnic, religious, social or other reasons. The possibility to participate in every field of social activity invites people to contribute to the common welfare whatever treasures they have developed in their traditions including social-ethical or spiritual values. The sharing of such values undoubtedly strengthens mutual trust and respect among adherents of different religions.

The teachings of most living religions reject acts of violence, torture, vandalism or terror capable of destroying human life. These are perpetrated by individuals as well as government policies that cultivate injustice, , oppression, exploitation and discrimination., . Opposition to and resistance against them should therefore be the natural and uncompromising answer of all religious people, and the strategy of their actions should be a united one, designed also in a societal dialogue.

Edwin: What can we learn from the long interaction between Christians and Muslims in India?

Samuel: Throughout our lives we continue learning and understanding, thus developing and completing our identity and our perception of ourselves. This process may be hampered whenever we are lacking the right motivation for further investigation. Therefore, such a mutually stimulating encounter may be described as a walking together on a path, rather like the disciples on their way to Emmaus. While realizing our limited ability to understand perfectly, we help each other to deepen our insights by reflecting also on the contributions of the other one. In the course of such a walking, searching or even wrestling together with the same or similar questions of meaning and truth, a deep mutual appreciation or even friendship may develop despite the difference of religion which remains a wound in our human relationships. Mutual trust needs to have been established in order to stimulate each other through inter-religious dialogue to come to more profound and comprehensive insights. The way to such new and dynamic relationships is a long one, and those who stand aside merely watching or theorizing – and not to mention those who are just criticizing – will not be able to grasp what is really going on. We will therefore reflect on the “long march” toward this new approach to dialogue.

Edwin: What do you think that the world at large can learn from Indian experience?

Samuel: Our willingness to build relationships through common study and sometimes through common silence. We may not pray publicly together, for many reasons. Prayer follows conviction. But we can sometimes keep silence together. We can certainly look together at the sacred texts of different traditions. We can watch how other people handle their sacred texts and their rituals and learn from that. And in that process we become able to recognise some kind of integrity and some kind of depth in one another. It doesn't mean I say, 'Oh well, you must be right.' But I can at least say, 'I know you're serious.' And that's dialogue for me – the recognition of the serious. And therefore if we find we can do things together -- in servicing, witnessing, peace-making, then it will come out of depths, not shallows.