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Book Review: Interfaith Dialogue: A Catholic View
Michael L. Fitzgerald and John Borelli (Maryknoll: Orbis Books, 2006) 255 pages
Reviewed by Thomas Ryan, CSP
Before they both transitioned into new jobs, Archbishop Michael L. Fitzgerald and Dr. John Borelli, shaped 10-plus years of talks, articles, and the experience and wisdom of their long careers in interfaith work into one convenient volume.
Archbishop Fitzgerald’s connection with the Pontifical Council for Interreligious Dialogue (PCID) in its various forms goes back to 1972. Though he is an Islamic scholar by training, his years serving as its Secretary (1986-2002) extended his work to all religions, with the exception of Judaism (in the Vatican, responsibility for Catholic-Jewish relations is carried by a special commission). In 2002 he took over as President of the PCID until his appointment as Nuncio to Cairo and Delegate to the League of Arab States in 2006.
John Borelli served 16 years as Associate Director of the Secretariat for Ecumenical and Interreligious Affairs at the U.S. Conference of Catholic Bishops. He was the first on that staff to take up interreligious activity in any formal way. He assisted in the inauguration of three ongoing Catholic-Muslim dialogues which meet annually in the Mid-Atlantic, Midwestern and West Coast regions of the U.S., and an ongoing dialogue with Buddhists and one with Hindus. He currently serves as special assistant for interreligious affairs to the President of Georgetown University.
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The book’s 19 chapters are divided into three parts, with Dr. Borelli contributing a chapter in each part that covers the scene in the United States. In Part I, Dialogue in General, the Catholic Church’s evolving understanding of dialogue is exposited in its various forms: dialogue of life, of action, of discourse, and of religious experience. Archbishop Fitzgerald identifies as dispositions for dialogue the need for openness and receptivity as well as discernment, strong religious conviction, openness to truth, patience and perseverance, and a contemplative spirit to enable one to discover and admire what God is doing in the whole of humanity.
In the chapter on theological considerations on religious pluralism, Fitzgerald makes the distinction that while the different religions can help in the process of salvation, they are not independent ways of salvation. On the subject of conversion, he recognizes it does not necessarily mean a change of allegiance, though this can happen. “What dialogue aims at is conversion in the biblical sense, namely, ‘the humble and penitent return of the heart to God in the desire to submit one’s life more generously to him’ (Dialogue and Mission 37).” Conversion in this sense is open to all, whatever the religious tradition they belong to may be.
Dr. Borelli provides an overview of religious pluralism in the U.S. today, very different from what the founders of the Republic anticipated in 1789. There are still more Protestants than Catholics, but no single church larger than the Catholic church. Baptists make up the second largest family of churches, followed by the Methodists. The Muslim population is now larger than the Jewish population, and among Muslims, the African American and South Asian Muslims constitute the two largest groups.
In “Pluralism and the Parish,” Archbishop Fitzgerald reveals his pastoral sensitivity with concrete suggestions for “the inclusive parish,” ideas for educating parishioners to reach out to other faith communities, for dealing sensitively with people from other religions in the Rite of Christian Initiation for Adults and in Marriage Preparation programs. He also reflects on the parish as a school for prayer and the particular challenges of interreligious prayer (“Parishioners could and should be encouraged to participate, with prudence and charity, in interfaith prayer”). Part I is brought to a close with reflections on the role of the laity in interreligious dialogue.
Part II comprises seven chapters dedicated to Muslim-Christian Relations, addressing difficulties and directions, the balancing act between dialogue and proclamation, the religious and cultural challenge to the church posed by Muslims in Europe, recent dialogue in the USA, joint efforts to create a culture of peace, and Mary as a sign for the world according to Islam.
The chapter “From Heresy to Religion: Vatican II and Islam” is particularly excellent, tracing through the conciliar documents the radical change in attitude on the part of the Catholic church towards other religions in general and Islam in particular. To those Christians who do not wish to admit that Christians and Muslims adore the same God, Fitzgerald responds: “Though Christians and Muslims understand God differently, we do not worship different divinities, since God is one. Our religions are monotheistic” (113). At the same time, in a point I am glad to see clearly made, he says that “to talk about the three monotheistic religions would seem to be an exaggeration. There are in fact other monotheistic religions . . . If the three religions of Judaism, Christianity and Islam are to be brought together in a special way, another category has to be found ” (114).
Part III, Wider Horizons, takes a closer look at the witness of monotheistic religions, makes observations on modern religious fundamentalisms today, reveals the role of spirituality in the Buddhist-Catholic dialogue in the U.S., and reflects on how interreligious relations can even be a path to Christian unity.
The two have different finalities: in ecumenism, for example, the hope is to arrive at a common statement of faith, whereas in interreligious dialogue the aim is to clarify ideas and achieve greater understanding by eliminating prejudices and over-simplified approximations of the truth. Both, however, display a similarity of spirit, use comparable methods, and require respect, love, and humility.
In “Witnessing to Christ: Ecumenism and Interreligious Dialogue,” Archbishop Fitzgerald witnesses to how relating to people of other religions helps Christians to understand better and appreciate more their own faith. “They come to see how tremendous is the central tenet of that faith, namely that God so loved the world that he gave his Only Son to be our Brother, Lord, and Saviour. The contact with other systems of belief, and with people who are influenced by these systems, helps us to discern what is essential in Christianity and what is of lesser importance. It is by going to the roots of their faith that Christians will find the path to unity in diversity. This is surely what Christ wants of us” (192).
This book offers enrichment, clarity, inspiration, and challenge. It is a valuable contribution from experienced guides who walk their talk on the complex terrain of one of the most pressing issues in the world today: religious pluralism with its corresponding need for interfaith dialogue.
Thomas Ryan, CSP directs the Paulist Office for Ecumenical and Interfaith Relations in Washington.
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