A Christian View of Islam: Essays on Dialogue – By Thomas Michel (Review)
By Minlib Dallh, OP
Article first published online: 9 SEP 2011
DOI: 10.1111/j.1478-1913.2011.01391.x
© 2011 Hartford Seminary.
Issue
The Muslim World
Special Issue: 9/11: Retrospections on a Decade. Special Editors: Timur Yuskaev and Nicolas Mumejian
Volume 101, Issue 3, pages 565–567, July 2011
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How to Cite
Dallh, OP, M. (2011), A Christian View of Islam: Essays on Dialogue – By Thomas Michel. The Muslim World, 101: 565–567. doi: 10.1111/j.1478-1913.2011.01391.x
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- Hartford Seminary
Publication History
- Issue published online: 9 SEP 2011
- Article first published online: 9 SEP 2011
A Christian View of Islam: Essays on Dialogue By Thomas Michel , ed. Irfan A. Omar Maryknoll : Orbis Books , 2010 . xxiii+216 pp. Pb $24.82, ISBN 978-1-57075-860-7
Very rarely do two books read like unidentical twins in terms of content and subject mater: the demanding complexities and rich opportunities of Muslim-Christian dialogue. Mahmoud Ayoub's A Muslim view of Christianity finds a conversation partner in Thomas Michel's A Christian View of Islam.
In 15 essays, Michel examines the historical, sociological and political conditions of dialogue in Asia and the Middle East. He called these conditions, the “human factors which, being the most deeply rooted, are the most difficult to overcome, and thus will be the strongest obstacles to establishing good Muslim-Christian relations in the twenty-first century.” (67)
The author is a seasoned scholar of Islam and an expert in Muslim-Christian dialogue. He has served on the Pontifical Council for interreligious Dialogue for years and is currently responsible for interreligious dialogue for the Jesuit Federation of Asian Bishop's Conference. Even those who do not believe in Muslim-Christian dialogue and would certainly object to many aspects of this book cannot help but respect the author's pastoral and theological acumen. His extensive personal experience and teaching career in predominantly Muslim lands ground his approaches to the intractable difficulties inherent to dialogue with the religious other. The book is a treasure for students, scholars, and readers of all walks of life involved in Muslim-Christian dialogue. The articles read independently and unlike many collection of essays, there are virtually no repetitions.
First, the author outlines the reasons for interfaith gatherings and focuses on the following questions: what is the meaning of dialogue, how do we create a culture of dialogue in religious institutions and foster a pedagogy of religious encounter? He firmly believes that dialogue is the other side of the obligation to proclaim our faith in this world. Second, he considers a variety of institutional approaches to interfaith dialogue, such as MuCard in Mindanao (Philippines), the Study of Media and Presentations of Religion in Tripoli (Libya), Educating Youth for Dialogue (a Jesuit organization), and Monks in Dialogue. He uses these examples to show that interfaith dialogue is not one thing, but is multi-faceted and includes not only experts and scholars, but also grassroots organizations and above all, personal encounters where the lived experience of believers meet. Indeed, dialogue encompasses a multitude of human interactions and activities.
Part one concludes with “Muslim approaches to dialogue: a Christian appraisal.” In this chapter, the author surveys a number of Muslims' views on dialogue with Christians. From this wealth of material, Michel mines the meaning, purpose, problems and prospects of dialogue. He notes that these theological and ethical positions offer resources to Christians living in daily contact with Muslims
In the second part, the author focuses on factors which influence Muslim-Christian relations: confessional identification, majority-minority status, political structures, power and wealth distribution, and self-perception. Michel admits that Christian and Muslims have sought to spread their religious beliefs by distorting and denigrating other religions, and they continue to perceive each other through the lens of their largely imagined projections. He insists that dialogue must never be separated from people's cultural values. Dialogue partners are not idealized men and women, but rather erring human individuals and communities whose behavior falls short of their ideals. Yet these partners are the agents of the Transcendent Power with whom humanity is meant to live in harmony. Michel asks Christian and Muslim to see “the Other with the eyes of the Other” (9) and work together to build human societies in accord with their shared spiritual values.
He laments that often most people engaged in dialogue are well-fed, well-housed, well-educated, and well-placed in society. He believes that for dialogue to remain credible and not become the property of elitist discussion clubs, it must reflect the real concerns of the communities and strive to be truly representative of its constituencies. Furthermore, other issues, though nebulous and difficult to define, play a crucial role in shaping the ways in which Christian and Muslim relate. These factors involve the common human problems of how to deal with anger, resentment, frustration, fear and apprehension about the future? Or how to react to suspicions and prejudice and how do we arrive at forgiveness and reconciliation?
Unlike many, the author deals honestly with the historical burdens of both Muslim and Christian communities. For Muslims, dialogue has to confront colonial injustices and indignities, post-colonial onslaught and neo-colonial practices. For Christians, the memories of the fall of Constantinople, the Saracene raids and cultural alienation are central to their historical imagination. Also, in many parts of the Muslim world, Christian communities are still associated with the colonial missionary period and looked upon as the continuing unwanted reminder of the link between Christianity and colonialism. Unless these historical burdens are dealt with, dialogue will remain shallow. Three essays conclude the second part: “Hagar: Biblical and Islamic Perspectives,”“Christian-Muslim fundamentalism,” and “The Ethic of Dialogue and Peace.” The last essay explores the parallel between Said Nursi's Risālat al-Nūr and John Paul II's writings on peace and forgiveness.
The third part starts with a brief synopsis of Jesuit Writings on Islam in the 17th century, followed by the unavoidable issue of Islam and Terrorism. The author discusses the use of violence as a political and religious tool without passion but with utmost sincerity. Very astutely, Michel proposes the life story of Abdul Ghaffar Khan, a Muslim whose heroic dedication to non-violence is unfortunately often ignored in western circles. He concludes his book with two important chapters: “ the idea of holiness in Islam” and “Islamic ethical vision.” The idea of the holy or the sacred in Islamic tradition is a largely neglected topic among scholars. Michel opens a very important discussion, particularly, when he focuses on what Christians could learn from a reflection on Islamic spirituality.
One could regret that the format of the book did not allow in-depth analysis of many crucial topics, and at time the author covers centuries of theological debates in a few pages. At any rate, the book has the merit of providing well thought out pastoral and theological views of a seasoned Christian scholar of Islam. Michel ploughs through the minefields of Muslim-Christian dialogue with grace and expertise.