Dear Friends

THE DIVINE IMAGE

BLASPHEMY

I read in the Times recently an interview with a former Home Secretary. His interview was littered with frequent blasphemous phrases, as seems to be the manner of speech for many people, politicians included. It is interesting that all the phrases were offensive to Christians: “Oh Jesus” and “Christ Almighty” and such like. this seems to be perfectly acceptable in our society though I have to say that personally, I find it far more offensive than the use of obscenities. I doubt whether any politician would publicly blaspheme in a way that would cause offence to Muslims. Nor after the Danish Cartoon affair, would any newspaper print it.

THE POPE’S REGENSBERG LECTURE

Indeed, we have seen the violence that the Pope’s speech at Regensberg has provoked in some parts of the Muslim world. a nun has been murdered, church buildings attacked in Palestinian areas, and threats made on the Pope’s life. Many of us cannot help concluding that he may have a point when he says that modern Islam has become associated with violence. And now, George Carey, the former Archbishop, has joined the fray. Unlike the conciliatory comments of his successor, Dr Carey has warned that Islam must urgently address its violent manifestations. But more seriously, that he believes that we are facing a clash of two civilisations. He said in his lecture that the “relationship between Islamic countries and the West is the most dangerous, most important, and potentially cataclysmic issue of our day.” Of course, there are complex political as well as religious issues involved in the clash between Islam and West. Islamic feelings about the invasion of Iraq, and our support for Israel in the Middle East, cannot easily be untangled from the anger about the Pope’s speech. The Danish cartoon controversy in March, which provoked such fury in the Muslim world, was beyond the comprehension of most Europeans. For we do not bat an eyelid when our politicians deride Christianity; and think nothing of using the name of Jesus in vain. There is a huge gulf between our Western Society, nominally Christian (but in reality secular); and the Islamic faith, which tends to take its religion very seriously.

A BIBLICAL APPROACH TO OTHER FAITHS

It seems an appropriate time to reflect on how we as Christians should treat people of other faiths. Our starting point should be the very first chapter of the Bible. This is fundamental to understanding the Biblical doctrine of humanity.

“God created man in his own image;

male and female created he them.”

Fundamentally, it is not by virtue of being Christian that we bear the divine image; it is simply by being human. So whatever faith people have – or if they have none, their humanity is dignified by their being children of God. And this must be our starting point. Secondly, there is the prologue to John’s Gospel. John, of all the Gospels, has the most profound understanding of the Incarnation. In John’s Gospel, Jesus is portrayed as “the Word made flesh”. Jesus is shown as God in human form: and therefore the fullest revelation God the world has received. But John, in speaking of Jesus as “the light coming into the world”, also speaks of the “light that lightens every man”. William Temple, in his commentary on John’s Gospel, develops this. Yes, as Christians, we would claim to have the fullest revelation of God in the person of Jesus Christ. But we would acknowledge that there are aspects of other faiths that in some measure reflect the divine light. Temple wrote these words: “From the beginning the divine light has shone. Always s it was coming into the world; always it enlightened every man alive in his reason and conscience. Every stimulation to a nobler life is God, revealed in his soul.” We see a similar theme in Acts when Paul speaks to the Athenians. Paul recognises, even in their pagan religion, elements of God’s truth. In their altar to an unknown God, he finds common ground on which to build, and present his own faith.

BASIC PRINCIPLES

So from these Biblical insights, it seems to me there are two basic principles that should influence our approach to those of other faiths. Firstly, a recognition of the uniqueness of Christianity. For Christians, we see in the life of Jesus, the fullest revelation of God. This means that though we have much common ground between the world faiths (particularly with the other Abrahamic faiths of Islam and Judaism) there are also significant differences which have to be faced honestly in our discussions. We are not all basically the same. But whilst acknowledging the uniqueness of Christianity, there must also be a respect for those of other faiths. the present Pope’s writings would show that this is the position he takes. In a lecture he gave on the heritage of Abraham, he speaks of the special relationship of Christianity, Judaism and Islam. I was struck by these words that he wrote in this lecture, which was given four years before he became Pope. “The faith to which the Jewish Bible [the Christian Old Testament] bears witness is not a different religion for us; rather it is the basis for our own faith. It is true that Islam, too, regards itself as a son of Abraham; and has inherited from Israel and the Christians the same God, yet Islam walks by another path which requires different standards for dialogue.”

INTERFAITH DIALOGUE

In all the documents relating to interfaith issues that the Vatican has issued since the Second Vatican Council in the 1960s, the model of dialogue has been offered again and again. In an age of growing fundamentalism in all world religions, that model of dialogue is more important than ever. The fundamentalist wishes only to speak. He does not believe that those of other views have anything to offer him. His model of interfaith relations is an aggressive evangelism. But true dialogue requires listening and receiving as well as speaking. That does not mean compromising what we believe to be true. Indeed, part of dialogue is to share our sincerely held insights with those with whom we confer. But it does mean a mutual trust and respect. That of course must work both ways: for true dialogue cannot be one sided. Mature dialogue must also involve a willingness to hear criticisms of one’s own position. To react with threats of violence to any perceived criticism of one’s faith does not aid the path to understanding; As a Christian, I believe that the Scriptures ask of me that I recognise the image of God in Muslims, Jews, and those of other faiths. But I believe that they too are called to recognise the image of God in me. For only then can we work together for a more just and peaceful world in which God is honoured. William Blake grasped this over two hundred years ago, when he wrote “The Divine Image” – one of the Songs of Innocence and Experience.

“And all must love the human form

In heathen, Turk or Jew;

Where mercy, love and pity dwell,

There God is dwelling too.”

Stephen Carter