Our One God Name of Peace and Summons to Peace

November - December 2001 Volume 27, Nos. 11-12 Our One God Name of Peace and Summons to Peace Understanding Christian Muslim Dialogue in South East Asia Summary Report and Reflections Faith Encounters in Social Action (FEISA IV) Background and Rationale The Faith Encounters in Social Action IV (FEISA IV) is one of the on-going programme of the Office for Human Development of the Federation of Asian Bishops Conferences. This FEISA Series held from the 16 th to 20 th July 2001 in Kuala Lumpur, Malaysia and participated by more than 40 Bishops, Clergy, Religious and Laity from Southeast Asia. Our aim was to bring us together to pray and reflect on our responsibilities as promoters of peace in our Nations. We hoped also to better understand the realities of South East Asia and the tensions, difficulties, problems and challenges they posed to fostering a greater dialogue among ourselves and with our Muslim sisters and brothers. Caught in the Dilemma of Indifference and Apathy and Daring to be Prophets of Hope As a result of the Asian Economic Crisis in 1997, many facets of our society have undergone radical changes, we thought it appropriate to attempt to better understand these so that we can begin to have both a more comprehensive and common understanding and hopefully trace some common ground for the future. We took upon ourselves this responsibility, fully aware that we need to be more actively involved in discerning our contributions as Churches in the Region. With the growing violence and dehumanisation in the context of globalisation we cannot be just silent witnesses to the drama that is constantly unfolding before our eyes. We have witnessed over the past five years dramatic changes in many aspects of our lives as Nations. We have been torn between being indifferent to the realities around us, and wanting in all sincerity to make a difference to the world around us. We have over the past few years listened to the anguish of our peoples who have experience so much violence and sufferings and often our voices have been left unheeded by the rest of the world. We have heard the appeals of many of our Bishops and Pastors very much alive to the cries of their peoples. They, in the midst of their many pastoral responsibilities for the People of God also see their fundamental responsibilities for all those who believe in God and desire to make the ways of God an integral part of their lives. In recalling their responsibilities as Pastors, they also realise that the Church has been often been a passive listener to the cries of our people, both Christians and Muslims. We have been unable as a community, in the midst of chaos and confusion, to raise our voices to proclaim the Gospel of Jesus based on Love and Peace. In a globalising world, we believe that Local Churches are being called to develop new networks of communities at the Regional and Global levels. We realise that unless and until we gather as Church as Communion and Community we will not be able to face the powerful forces of the world. It is in this context that we recall the words of our Holy Father, Pope John Paul II: We should take seriously the great challenge of inter-religious November - December 2001 1

dialogue. This dialogue must continue. In the climate of increased cultural and religious pluralism, that marks the society of the new millennium, it is obvious that this dialogue will be especially important in establishing a sure basis for peace and warding off the dread of those wars of religion. These we know have bloodied human history and still continue to do so. The name of the one God must become increasingly what it is: a name of peace and a summons to peace. (At the beginning of the new millennium No.55) Thus the aim of this FEISA IV was to promote a better understanding between members of these two religious groups. Our experiences in the past has pointed to the need to develop new interreligious perspectives on social issues today and to harness the potentials of our religious teachings and traditions to promote greater peace, harmony and justice in society today. We have for the same of convenience divided our reflections into three parts. Part One Understanding Regional Realities Today in the context of Islamic Resurgence We began with an overview of the Realities of the Islamic Movements today in the context of South East Asia and with specific reference to Indonesia, the Philippines and Malaysia. Resource persons - both Muslims and Christians shared their perspectives of the process of globalisation and the emergence of economic and political upheavals and the impact on the various communities and aspects of regional and national lives. Some Reflections on Christian Muslim Realities in South East Asia 1. The relationship between Christians and Muslims and the thrust and orientations among Muslims themselves in South East Asia is a complex and diverse reality. We want to strive as Christians and Muslims to come to a common understanding of the Muslim communities around us but we are also aware that this does not mean uniformity. It calls for the acceptance of both diversity of our perspectives and the nuances of the meaning that are contextual in each of our local situations. 2. We are aware of the vast differences between our perspectives as Catholics and other mainstream Christian communities, as well as those of the other evangelical communities. 3. The differences in each of Nations are obvious but we also note the similarities we encounter in the process of dialogue with our Muslim sisters and brothers can be the starting point for much more dialogue among the Churches in Southeast Asia. We have also cherished the variety of cultural expressions that can be the basis of a more holistic developments of our lives of faith and fuller human life. 4. We realise that our Muslim sisters and brothers are striving to find unity among the Ummah. There exist various groups with their own agendas, attempting to win the hearts of the faithful in the name of Islam. This has resulted in a whole spectrum of Islamic groups ranging from those close to the government in power, those seeking to gain political advantage as well as those genuinely seeking to make a difference to the lives of their Ummah. Many Muslim communities feel they have been betrayed and thus the desire to return to their original ethnic and religious communities to seek justice and redress often through the call for self determination and autonomy. The way of the Shariah and the concept of the Islamic State is thus their path to the future. Muslims are also becoming increasing aware of the numerous forces that are also bringing about a fragmentation in the socio-political, cultural and religious dimensions of their lives. 5. There is also the recent upsurge of numerous forces of division within the Muslim communities. This can be attributed to various factors including the differentiation in gender relationships, political allegiances, the process of their historical development, the poverty and inequalities that plagues the societies in which they live in. These factors have often brought marginalisation to the majority of Muslim in their own countries. We also note the unequal development and their inability to exercise their rights as citizens within their own countries. 6. It is in the above social context that many within these communities look towards the ideal of the Islamic State as an alternative to the present dilemma that they are facing. We as Christians can understand their theological positions, in the context of the Second Vatican Council that we experience as a result of the crises within Europe after the First and Second World Wars. 7. The growing power of the military and the indifference of the bureaucracy and instruments of the government and the administration of authority has left the people few alternatives but to resort to violence to redress the social 2 Info on Human Development

inequalities. Vested economic interest and those aspiring for power often fail to recognise the basic needs of the majority and the implementation of programmes to eradicate unequal opportunities for development. The inadequacy of the judicial system prompts Muslims to look towards the Shariah as the way to bring about justice to various aspects of life, including family matters, marriage and the protections of the rights of women and children. This in one sense reflect on the failure of Western Democracy to address the fundamental grievances of the majority of the people. 8. We, as young nations have moved from the era of colonialism to an era of Undemocratic governance and has in one sense given rise to the growth in Islamic resurgence as a force that would return the basic rights to people to determine their lives now and the future of generations to come. We do not have a culture of democracy and thus our inability to make our voices heard but to seek to redress injustice through violence and people power. 9. The Church although a minority in most situations has also exercised a certain power that connotes superiority and lacking the will to look to the interest of the common good. We have been on the whole insensitive to plight of the poor, especially the Muslims in our midst. 10. The global forces that have influenced major policies in the Region have unconsciously seen Islam as the new enemy that has to be countered and even suppressed. There has, for example a total commitment to an all out war against Muslim fundamentalist in Mindanao but we do not seem to have the same determination for the eradication of poverty among the Muslims. They see the forces of liberalisation, de-regulation and privatisation as forces that will undermine their way of life that has given them peace and harmony for centuries. It is also interesting to note that their indigenous identity is also related to their religious consciousness as Muslims. It is understandable that violence is seen as the way out in the midst of oppressive situations that only be changed through Jihad. This is the only way of restoring the reign of God. We cannot disregard the modern day post- Berlin Wall geopolitics. The Islamic World has become the new enemy of the West and West Economic Liberalism. 11. The numerous responses of the Church in dialogue with Muslims seems to be effective when Christians take on the position of being of service to Muslims in humility and with courage to pay the price for peace with their lives. 12. There exist a whole spectrum of notions of the Islamic State but it seems that at the basis of these aspirations are universal values that advocate the need for a system of governance that is democratic and participatory. Values of justice, equality and fair play, freedom of expression and protection of the dignity of human persons seem to be associated with the concept of the Islamic State. They are searching for an alternative way of governance, sharing of economic resources, addressing modern day social ills and restoring the Will of God in their personal and community lives. 13. We also note the numerous signs of hope emerging among Muslim groups and movements, especially among women, theologians and even politicians. It is in this context that we see the growing appreciation of Catholics in the area of nation building with universal values of justice and freedom as the thrust towards the future. Part Two Our Reflections as Church in the Region of Southeast Asia We discerned the challenges to the Church in this context and within the framework of A New Way of Being Church in the New Century. We thus analysed the major trends in the Church in the area of Christian-Muslim Dialogue. Our Vision of Faith Encounters in a New Way of Being Faith Communities 1. Faith Encounters is our path to walking into the world of the Divine, the source of all Wholeness and Holiness of the one true God. It also a process of dying to the self so that we can become alive to God in Us and our Neighbours in the world. This is born out of our readiness to be open to the events in the world, so that understanding this world we too can be agents of God s grace and thus participate in the transformation of the world. We have varied complex situations and one of the obstacles to genuine dialogue is the lack of a proper understanding of these situations. Often it not just our ignorance but more important still our November - December 2001 3

deep-seated prejudice on both sides of the dialogue partners (Christians Muslims). We need a common understanding but with the recognition of the diversity and nuances of our local and regional realities. 2. Faith Encounters is also the path to holiness understood as the contemplative path that moves our hearts to seek oneness in the unity of the compassionate and merciful God of all humanity. In the context of Asia it is a return to the divine and the sacred, the transcendental and spiritual so that we can trace a new path for the people of Asia. With various forms of revivalism there is also radical call to return to the fundamentals of our faiths and to make the Human Person, the Human Community and Ecology the pillars for a new world order based on justice, freedom and peace for all of humanity. Our common journey is to be founded on the profound spiritual traditions of our people and deeply embedded in their cultures and ways of life. 3. Faith Encounters is being ready to enter into the lives of others who are also searching for God who becomes the foundational meaning in our lives. We see the need for a Life of Dialogue one which moves us from the narrow walls that have been built in the past to protect religions rather than to promote mutual growth and enrichment. The fear of the other, the seeming threats of the other have kept us divided and fragmented, all to often in the name of the one same God. In the era of globalisation, we cannot set up religious walls and fences. Spirituality is a force that transcends religions and perhaps future generations will draw from all these different religions traditions and learn from them. 4. Faith Encounters is the way to offering the world an alternative based on spiritual norms of God and not the rationalistic ways of humankind. It is to be able to discover together that there exists new ways of being that comes from reinserting ourselves in the world of humanity. We need new ways to show the world that God is fully alive in the events and trends in the world today. This is our way of proclaiming aloud the name of the one true God. It is becoming clearer that our paths into the future need not just rationalistic and materialistic economics based on individualism but spiritualistic common good based on the plans of God for humanity. Governance and authority need to be exercised with the common good in mind and not just individual profit and corporate wealth. Faith encounters can thus become a new moral force by offering the world new alternatives based networking and friendships among religious leaders resulting in the creation of just structures at all levels in society today. 5. Faith Encounters is the way for the liberation of humanity torn apart by sin and strive but yet longing to make the compassionate heart of God the heart of all human persons. This will only be possible when there is a purification of our historical hurts and memories of animosity that pervades our religious traditions today. As a result of the process of globalisation many individuals, especially children and women have to face the brunt of many inhumanities, especially as a result of violence and conflicts. It is inevitable that violence and anger can only be removed with the eradication of unjust human structures that bring untold human sufferings to millions in the Region. The process of Urbanisation, Westernisation and Modernisation is undermining the cultural foundations of our communities and eroding our identities as persons and communities. We are very aware of the implications of the process of Liberalisation, Deregulation and Privatisation and its impact on our Nations and People. It is in this context that we are called to return to Unity of God Within, the God among Us and God in the World as the ultimate expression of the signs of Hope that the world is longing for today. 6. Faith Encounters has to be based on the common ground or meeting point by involvement and participation in the lives of the least of our sisters and brothers irrespective of their religious beliefs. A healthy dialogue has to be nurtured on the common concern for justice, human rights, human dignity, especially for women. For the Christian, the Triune God inspires us for such effort. Dialogue is the life of the Trinity. The Father sends the Son to the whole world through the Holy Spirit. The Church, like the Son, has been sent for a mission of mercy and justice. The pillars of her mission are compassion and universality: compassion by being one with them in their lives through solidarity especially in their sufferings and longings and aspirations and universality by reaching out everybody regardless of religion, culture and ethnicity. Part Three Looking Forward to More Effective Christian-Muslim Dialogue for Justice, Peace and Harmony It is in the context of the above that we examined 4 Info on Human Development

in depth some of the challenges that we need to take up as Churches in the Region. How can we as Church continue our search together to ensure that our task of evangelisation can be inculturated? With the focus on the Catholic Social Teachings and the Koran and the Islamic Shariah, we can identify the basis for further collaboration for Sustainable Development, Justice and Peace in society today. Issues related to the role of Civil Society and the role of Religious Organisations for promoting a participatory democracy. Our experts in this area need to come together to develop such alternatives. OUR COMMON WAY FORWARD TO THE FUTURE 1. Church as a communion has to be for us a Church that is witnessing, worshipping, serving Christ s disciples, struggling to be come Church of the poor, trust in God, simple, open to all cultures. Church should defend the victims of violence, serve the poor, people move on against trauma, be witnessing together with other religious denomination, credible as mediator of peace and dialogue, defend rights of the marginalised, defend gender dignity and open to dialogue. We need to find new ways as to how we can live together and resolve conflicts through mutual trust and rebvuilt civil society. 2. Within the Church are sinful men and women even structure sometimes are sinful. Renewal in the personal level: it should begin within. The Church to become holy is to become integral that is bringing together personal commitment and opening ourselves to community and society. God is the source of this Holiness. Thus, to become Holy is to carry out his mission to serve the poor and marginalised far beyond the boundaries of any religious beliefs. 3. Hospitality and friendship shall be the marks of our Churches and communities and our Churches and leaders be the external witnesses and signs of Dialogue attending meetings, conferences, etc. As a listening Church, we are called to be attentive to the Muslims as the other, whose wisdom, joy and sorrow shall compliment our own. We are called to drive out our fear of the other, taking the risk in crossing religious and cultural barriers, and initiating dialogue where we are in the majority as much as where we are in the minority. 4. Society today is intolerant in defending the position of the poor, who are often Muslims. The task of the Church is to find people who are open to everybody to announce Christ s mission of love through service. 5. Opening our hearts to conversion and forgiveness a new hope for the new millennium. Partnership of believers for justice and compassion at all levels and this can be done by empowering our Basic Ecclesial Communities to be in Dialogue with peoples of other faiths. 6. We are called to a fundamental change in our treatment of the other, resulting ultimately in our genuinely treating the Muslims as our brothers and sisters for the one Creator. 7. We are called to a generosity of heart, not just in sharing what we have, but also in approaching the Muslims with a positive attitude, giving credit where credit is due and refusing to be defeated by negatives. 8. We are called to a conversion that dispels prejudices, dissolves hatred and, above all, inspires humility to acknowledge our own shortcomings and apologise for the sins we have committed. 9. It seems fundamental that all of us need formation in all the various aspects of Interfaith Dialogue and this has to begin with the family. All levels of leadership within the Church have also to become more aware of their responsibilities in promoting this dialogue, especially with Muslims. 10. Formation in Interreligious dialogue is necessary in preparation for the priesthood. In order for this to take place there has to be a genuine conversion and a paradigm shift. Young people s meetings are grounds for promoting greater dialogue that come with mutuality and respect in every aspect of life. 11. One of the greatest challenges is for the Bishops to have a common understanding among themselves both the realities around us and the responses of the Church. It is with this united vision and leadership that the rest of the People of God can make dialogue more effective and relevant in the context of each of our countries. 12. Dialogue within the Church is important and it is this attitude that will lead us to respect others and to understand evangelisation as a process of listening to what they are expressing in and through their lives of the goodness of the Almighty God. It is clear that Dialogue is not for Conversion. 13. Our deeper understanding of Dialogue of Life has also given us a deeper understanding of the meaning of Evangelisation: Many readily associate the word evangelisation with the need November - December 2001 5

to convert. For some it is the one thing that is behind our mind to convert the other to Christ? We have been brought up to believe that other religions are bad or definitely are inferior to ours and they must therefore be educated and converted. The Document of Vat. II on Other Religions is clear that the seeds of truth are also in other religions. So the need to listen to others, and to share ours is our common responsibility. It is our path towards becoming full. 14. As the Holy Father, Pope John Paul II, has asked forgiveness many times, the Church in Asia should also ask forgiveness of our Muslim sisters and brothers for the many times that we have hurt them. 15. It is clear that Inter-religious dialogue in the context of Southeast Asia has also to be an option for the poor, both within the Church and outside the Church. Very often the servant church with apparent power, monetary status, etc. is unable to really enter into a genuine grassroots dialogue. Conclusions What are therefore the implications for Muslim Christian Dialogue in the context of South East Asia 1. We cannot talk of dialogue if we do not understand the underlying causes of the economic crises that is confronting the world of Southeast Asia. It only a more holistic understanding of the various forces of globalisation can we discover the intricate links between the process of globalisation and the impact that it has had on the lives of millions of people in Asia and especially in Southeast Asia. The growing violence and military conflicts especially in Indonesia and in the Southern Philippines needs such an analysis. There has to be a new sensitivity to the cries of the poor from these perspectives. WE need to share with other Christians, especially in the First World the negative effects of globalisation on the lives of the poor in our Regions and the problems related to violence and terrorism. 2. Any call for dialogue has also to be the result of both our understanding of the root causes of Muslim anger and the various forms of Islamic resurgence that are attempting to bring changes to their lives and peoples. Year of oppression and aggression has been taken in silence but this will not be the position any longer. Much of the violence in the Region has been related to the sales of arms and armaments industry in the First World and use of religious and ethnic sentiments to stir such feelings among the people. 3. Dialogue has to be accompanied by the call for social advocacy. We canno talk of dialogue without a radical transformation of societies through structural and policy changes through advocacy. The alternatives that are being offered either model of neo-liberal western market driven economies or options for the Islamic State and systems by others. Is there a Third Alternative? Can we be involved in joints projects involving directly the welfare of the poor and projects for community development through animation and formation of alternatives for the common good? These are some of the major challenges? 4. We also realise today that any form advocacy for others call for self examination of the individual and the community that want to enter into this dialogue. It seems to call for a more critical introspection both by the Christian Community and by Muslims, if we are really can offer some unique contribution for peace and justice in the Region. We can look into the possibilities for a Muslim-Christian Network for Advocacy. It is in this above context that we see the relevance of working for Integral Human Development and Social Advocacy but relying on the depth or our spiritual traditions. Our reflections of the realities in Southeast Asia, our realisation of the wealth of our faith traditions convinces us of the possibilities of moving with hope and confidence into the new millennium. Whatever follow-up to our FEISA will have to be one that is sustained and coordinated at all levels. 6 Info on Human Development