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22 CHURCH TIMES 21 October 2011

books

Yours truly, Islam

Anonymous or idolatrous?

Boomers v. bust

Cultural exchange: the arqueta,signed by a Jewish artist,presented to Count Borrell ofBarcelona by the Islamic caliph ofCordoba between 961 and 976,and now in Girona Cathedral. TheCount was patron of Gerbert ofAurillac, who became PopeSylvester II, the subject of TheAbacus and the Cross: The story ofthe pope who brought the light ofscience to the Dark Ages by NancyMarie Brown (Basic Books, £16.99(£15.30); 978-0-465-00950-3),from which this picture is taken

Scripture afterimperialism

Exploring Postcolonial BiblicalCriticism: History, method,practiceR. S. SugirtharajahWiley-Blackwell £19.99(978-1-4051-5857-2)Church Times Bookshop £17.99

THIS is an informative, challenging,but somewhat tendentious book.

First, it does what it says on thecover, and provides an easilyaccessible introduction to post-colonial biblical criticism, that is, away of reading scripture which takesseriously the imperial contexts of itsoriginal composition and the way inwhich it has been used to justifycolonial expansionism, especiallyduring the European missionaryperiod. The book is written by theforemost scholar in this discipline,with an added chapter by,presumably, one of his students toreinforce the point.

Second, it challenges what mostof us have taken for granted in ourWestern studies. It shows how theBible is not simply a spiritual text,with ideals of tolerance andcompassion, but has the capacity tofoster conquest. So even liberationtheology is dismissed, with itsemphasis on the Exodus rather thanwhat happened next in Canaan.

More deeply, it disputes any claimthat, in comparison with otherreligions, the biblical message isunique, or Christianity is universal,both of which have been used to setup the binary notion ofcentre/margin, and always in favourof the West.

Third, it pursues its postcolonialagenda to an exaggerated point.Examples from popular Americantheology are used as easy AuntSallys to show Western failings,ignoring the serious work that someEuropean scholars have done in thisarea. While claiming to reject thekind of “essentialising” which led towhat Edward Said calledOrientalism, the same kind ofunderlying generalisation is unfairlymade of the West and itscontribution to the problems ofcolonised people today.

Certainly, the effects of 19th-century imperialism cannot beignored, nor the neo-colonialism ofglobal capitalism, which exacerbatesthe problems. But how much of theobscene poverty of India, forexample, can be put down to itscolonial past?

So, this is a book from whichmost British readers will learn a lot,but find themselves asking: is myannoyance a genuine concern fortruth, or a sign that the colonialassumptions with which we havebeen brought up are still very muchalive?

The Rt Revd Michael Doe is Preacherto Gray’s Inn, and an honoraryassistant bishop in the diocese ofSouthwark.

A Common Word: Text andreflections (a resource forparishes and mosques)Lejla Demiri, editorMuslim Academic Trust £4.95(978-1-90235007-3)Church Times Bookshop £4.50

ONE of the most exciting events inrecent interfaith dialogue has beenthe Common Word Initiative.

In October 2007, an open letter,“A Common Word Between Us andYou”, initially signed by 138 Muslimscholars, was presented to churchleaders, calling for dialogue on thebasis of love for God and love ofneighbour, and for followers ofIslam and Christianity to reachcommon agreement, while acknow -ledging their differences. Since then,the “Common Word” has given riseto a growing number of inter -national and local symposia, lec -tures, conferences, and other inter -faith activities all over the world.

This slim volume contains, notonly the full text of “A CommonWord”, and a list of signatories, butalso two essays, one by a Christian,Professor David Burrell, of theUniversity of Notre Dame, Indiana,the other by a Muslim, Shaykh

Abdal Hakim Murad (Tim Winter)of Cambridge University.

Burrell, after discussing thefurore surrounding the Pope’sRegensburg lecture, discusses theTrinity, intradivine relations, andoriginal sin, and concludes thatinterfaith comparative inquiry helpsfollowers of both faiths to appreci -ate and witness to the divine revela -tion that they have received.

Murad, in a similar eirenic spirit,concentrates on what Islam andChristianity have to offer to resolvethe challenges presented by mo d -ern ity — particularly the problemsof atheism and immorality.

This book is essential reading foreveryone interested in buildingbridges with Muslims. Challengingthe myth of the so-called “clash ofcivilisations”, which sets Islam andthe West as inevitable foes, itreminds us that Christians andMuslims can live in peace with oneanother without compromisingtheir authentic identity or dis -respect ing the other.

It offers an opportunity forministers and laity alike to considerour faith and beliefs as we enter intogreater dialogue with Muslims inour communities. But, mostimportantly, as Rumi, the Sufi poetremarked, it reminds us: “We are[all] God’s family and need Hismilk, Creation is a family in God.”

Dr Simon Ross Valentine is afreelance religious consultant andwriter on Islam, and a Methodistlocal preacher.

Generalisations aboutthe West aboundhere, says Michael Doe

Simon Ross Valentinereads about the‘Common Word’

Only One Way? Three Christianresponses to the uniqueness ofChrist in a religiously pluralworldGavin D’Costa, Paul Knitter,Daniel StrangeSCM Press £25(978-0-334-04400-0)Church Times Bookshop £22.50

“THE United Kingdom is bracketedwith Russia, China and Nigeria ascountries with rising religiousintolerance,” was a news headline onthe day I started reading Only OneWay? Practical interfaith co-operation is more important thanspeculation about whether Chris -tians will have to share heaven with“non-Christians”. Yet theologicaldebate does matter. Centuries ofChristian anti-Judaism provided aseedbed for Nazism. Past Christiandenigration of Islam is still reflectedin popular Islamophobia.

In this book, Gavin D’Costa, an

(unofficial) Roman Catholictheologian, Daniel Strange, a“conservative Evangelical”, and PaulKnitter, a Roman Catholic who inhis theology gives priority to thesuffering of the poor andpartnership with people of otherfaiths, debate whether salvation is“only in Jesus Christ”. For anewcomer to the issue, the book is aclear statement of rival positions,but does little to advance thediscussion.

D’Costa maintains that Christand the Church are necessary forsalvation. None the less, those whohave never heard the gospel may geta chance in the next world. More -over, because the Holy Spirit isactive in the consciences of all goodpeople, they may be granted hon -orary church membership. Otherreligions are not “means of salva -tion”, although Knitter claims thatmany RCs think that theo logians dorecognise them as such.

Strange rejects D’Costa’sconcessions and insists that it is onlyby conscious faith in the propiti -atory sacrifice of Jesus that peoplecan escape the judgement of God.There is a general revelation of God,but other religions are “an idolatrousrefashioning of this divine revela -tion”. “There is either the worship of

the Christian God, or the worship ofidols which are noth ing at all.” AreJews and Muslims idolatrous? Theyhave sometimes said the same ofChristians.

Knitter’s approach is verydifferent from what he labels the“Davin” line. His theology is adialogue between Christian tradi -tions and contemporary thoughtand experience. Knitter affirms thatJesus is the decisive symbol throughwhom Christians experience God’stransforming grace — but there areother symbols and people in whomwe recognise God’s presence. Indeed,we all are children of God.

Knitter, who is deeply influencedby Buddhism, offers a radicalreinterpretation of much traditionalteaching. The atonement exemplifiesJesus’s unconditional love and hisobedience to God, but is not asacrifice for sin.

D’Costa is surely right thatKnitter “revises and changes thefundamental doctrines of theChristian faith”. I am glad he does,but wonder why Knitter tries sohard to put new wine into oldCatholic wineskins that, as Knitterrecognises, hinder Christians fromworking with all people of faith andgood will for a new social andpolitical order based on compassion.

The Revd Dr Marcus Braybrooke isPresident of the World Congress ofFaiths and Co-Founder of the ThreeFaiths Forum.

Marcus Braybrookeon different viewsof other faiths

Duncan Dormor onthe generation gap

Borrowing from the Future: Afaith-based approach tointergenerational equityAnn MorisyContinuum £12.99(978-1-4411-2536-1)ChurchTimes Bookshop £11.70

IN A commentary on the Augustriots, the journalist Polly Toynbeereflected on the natural phenom -enon that each generation tends tothink that the next is on the road toperdition. While this is generallytrue, she suggested that “This timethe fear and loathing is worse nowthe old have power, money, votesand demographics on their side.”

It is this fundamental threat tosocial solidarity which is tackled bythe community theologian AnnMorisy, who argues that we havearrived at a dangerous moment inWestern society where the implicitunderstanding of the obligationsthat exist between generations are indanger of breaking down. Theyoung are “. . . angry at their bleakprospects”, and the old are in danger of becoming increasinglyisolated and the focus of growingresentment.

In her opening chapters, Morisyprovides a clear account that spellsout how changes in demography,the welfare state, the housingmarket, and a range of publicpolicies lie behind the wealth andpolitical dominance of the “BabyBoom” generation, who, she argues,have simply “lucked out”.

By contrast, the youngergenerations (those under 45) standby, watching, as all these “goodies”recede into the past or indeed areactively taken away by politicians,while the majority of FTSE chair -men (being over 60) continue toreceive extra fuel allowances andfree bus passes.

Having mapped out thestructural issues that could make forserious intergenerational tension oreven conflict, Morisy devotes thecentral chapters of Borrowing fromthe Future to a creative explorationof the purpose of old age and ofretirement, and of how societymight come to regard and valuethese aspects of the humanexperience. She draws on a wealthof psychological research to suggestthat spiritual practices have thecapacity to help older people fulfiltheir potential by increasing their

capacity to act with generosity andcompassion, and be “stewards” ofthe common good.

There is a particular challenge inthis book to Christians of the BabyBoom years, the “pivot generation”,as Morisy describes her peers, tofind imaginative and morallystretching ways of tackling the issuesat stake. There is also, however, adeep commitment to a broader anddistinctive Christian vision forcommunity life which firmly resists all forms of blame or scape -goating.

In the final chapter, Morisy warnsthe reader that, unless somethingchanges, “the issue of inter -generational fairness will explode inour faces.” Turn over a couple ofpages, and the author has provideda series of questions for groupdiscussion. Given that this book ismodest in price, informative, highlyaccessible, and tackles one of thecritical issues of our day, it couldeasily form the focus for a readinggroup, composed, it is to be hoped,of young and old.

The Revd Duncan Dormor isPresident and Dean of St John’sCollege, Cambridge.

AKG-IMAGES/BILDARCHIV STEFFENS