This is a speech given by Rev Rana Khan, with a special reference to the then Archbishop of Canterbury, Dr Rowan Williams.
It is a rare privilege, pleasure and honour to have been invited to give this year’s Bishop Vaughan Memorial lecture. I am neither a university professor nor a seminary theologian and I know people like Prof D.P. Davies, Dr Duncan Walker and Archbishop Lord Carey have been to these memorial lectures, so please accept my inadequacy in this regard.
My lecture is based less on traditional academic research and more on my thoughts and reflections about the topic in terms of how it’s been a part of my life, ministry and experience. I was born into a Christian family in Vahari, a small town in Southern Punjab in Pakistan. Since my childhood I have had an extraordinary interaction with people of other faiths, mainly Muslims. I spent a few years in a Madrassa (a primary school attached to a mosque) where all other colleagues were potential Imams (Muslim clerics). My parents and I had no intention for me to take up Christian ministry. But I have seen God, working amazingly in my life, how a Christian in a country like Pakistan can spend a few years in a Mosque school and later become a Priest. It always gives me a great confidence to engage with and live among others to learn, live and to share.
The theme I have taken has a particular relationship with the community at Oystermouth. ‘The Need and nature of interfaith dialogue in the post 9/11 world with a special reference to the Archbishop of Canterbury Dr Rowan Williams’ is the title of my lecture. Rowan, the most famous ‘son of this parish’ is the present Archbishop of Canterbury and was confirmed here, served as a chorister and altar boy, and is remembered daily at the altar.
1- Background
New boundary lines have been drawn on the world map as many former colonies achieved their independence after the World War II. But diplomatic missions, multinational companies, industrialisation for mass production and recently mass communication have been means and sources to draw the world community closer. International travel made it possible for most of the nations around the world to no longer be “stay-at-home-people.” People have travelled to different parts of the world for education, employment, better quality of life, political and economic stability, religious and political persecution, inter-racial marriages, and immigration laws. People with different religions, beliefs, traditions, customs, cultures, and values are living next to one another. Countries formerly with a monolithic culture and religion are now turning into quite diverse communities.
Gone are the days when Muslims roamed only in the desert and the oasis of Nejd. Gone are the days when Hindus could be found only on the banks of the Ganges and the Jumna. Gone are the days when Confucians and Taoists could be confined to the Far East. Gone are the days when the Dalai Lama could not come out of his mountain kingdom. Gone are the days when the West was immune to Eastern religions, philosophies, and theologies. And gone also are the days when Rudyard Kipling could boast that:
“Oh, East is East and West is West, and never the twain shall meet,
Till Earth and Sky stand presently at God’s great Judgment Seat.”
The modern-day situation has brought the followers of different religions face to face. In many places, Hare Krishna swamis can be seen roaming on Western roads with their swaying clothes and pigtails. Muslims with their beards and prayer beads are an every day experience. Japanese and Chinese represent Shintoism, Confucianism, and Taoism in business fields. Mosques, synagogues, pagodas, temples, mandirs, and gurudwaras can be seen almost everywhere in the West.
The followers of various religions have, naturally, to decide what kind of relationships they want to maintain with the followers of other religions. The world of the early Christians was a pluralistic society in which they were proclaiming the Christian gospel to the world around them. They were confronting a situation where there were many other faiths.
The early church was witnessing the reality of the Christian gospel in a pluralistic society that had a diversity of thoughts, values and religions. The Church of Jesus Christ in many parts of the world is living and witnessing in a religiously pluralistic society since its formation. As a matter of fact, the global Church of Jesus Christ has always lived and witnessed in a pluralistic society. While the church in the west is struggling with how to witness for Christ in a pluralistic society because of the influx of immigrants from other cultures and religions, the church in the South Asian context from where I come has been living and witnessing to a pluralistic society for centuries. We can say that while religious pluralism is a new phenomenon for certain church circles in the west, Christians in the Middle East and South Asia have lived with it for centuries.
2- Context
The international interreligious scenario in the light of post 9/11 political and militaristic developments seemed to be hopeless. Religious communities, international religious leaders and institutions all tried to present themselves as stable islands for drowning humanity, and Christian churches took the lead in promoting interreligious harmony and peace. But this was a most difficult time for inter religious and international relations both at a political and religious level. In particular for Muslims, interreligious relations at national and international levels were hugely affected, and wars in Iraq and Afghanistan added and are still adding to this. Muslims living in the West (in Christian majority contexts) encountered and experienced an increasing gap between Islam and the West which they increasingly equated with Christianity, not least after the Danish cartoons, the burning of the Quran in the US and the banning of Minarets in Switzerland. On the other hand the Christian presence in Muslim majority countries could not itself escape from the consequences, with the killing of Christians in Pakistan, Iraq, and Egypt, and Christian Muslim conflict in Nigeria that has cropped up in the post 9/11 scenario and has alarmed international Christian organisations.
In societies where Christians are a small minority, they may feel themselves to be persecuted, beleaguered and vulnerable; and indeed other religious communities may also experience this in some situations. Persecution in any form is intolerable and to be condemned.
In 2002 the Church of England and the Anglican Communion were looking for their leader and Primate. From the inter faith perspective what was required was a charismatic leader who could speak and engage with the people of other faith with huge credibility, sincerity, clarity and scholarship in ideas. At this crucial time the Archbishop of Wales Dr Rowan Williams was appointed as the one hundred and fourth Archbishop of Canterbury. When we talk about 9/11 it might be relevant to mention that Archbishop Rowan was in New York to attend a meeting, a mere 100 yards from the Twin Towers during the terrorist attacks in the US.
There were some initiatives e.g the Building Bridges seminars and the Anglican al-Azhar Dialogue begun by his predecessor Lord Carey of Clifton just a year before he came to this position. I shall later reflect on these two when I‘ll talk about his other international interreligious engagements.
3- Contribution made by Dr Rowan Williams
It is important for us as Christians to know that why we are involved with inter religious work; is it for political gain, economical achievements for multinationals or just to save religion from being immersed by secularism. You might be interested to know how I as a Christian from Muslim majority context understand Archbishop Rowan’s theological understanding of other faiths in relation to Christianity. I shall describe by lending a few words from his interview on the ‘Common Word Dossier’.
The theological basis of our interreligious dialogue and its call to ‘vie with each other only in righteousness and good works to respect each other, be fair, just and kind to another and live in sincere peace, harmony and mutual goodwill’, are indicative of the kind of relationship for which we yearn in all parts of the world, and especially where Christians live with the people of other faiths together. It is particularly important in underlining the need for respect towards minorities in contexts where either Christianity or some other religious community is the majority presence.
It is important to note that the interaction of his ecumenical thought and involvement has always been visible whether he is leading the Church of England, acting as an international Christian leader or guiding the Anglican Communion worldwide towards interfaith dialogue. Interreligious work carried out by Lambeth Palace, the Church of England and the Anglican Communion office is deeply linked with him, so I would try to give you a sketch of diverse activities and engagements under the following categories.
3.1- Inter Faith relations in England
Archbishop Rowan being the Archbishop of Canterbury encourages parishes, dioceses and bishops of the Church of England to strengthen relationships between people and communities of other Faiths and the Church of England through informal and formal structures with a view to a peaceable civil society. Certain forums and networks e.g the Inter faith Network of the UK, the Council of Christians and Jews, the Christian Muslim Forum, Hindu Christian Forum and dialogue with Buddhist and Sikh organisations work under his patronage and leadership. His work recognises the close relationships between Faith communities internationally and domestically, the significance of inter faith relations in many parts of the Anglican Communion and the role of the Archbishop of Canterbury as an international religious leader.
The Church of England has been playing a vital role in supporting interfaith relations in its jurisdiction as well in the communion through the diocesan links and other organisations. In 2005, a network called ‘Presence and Engagement’ was established to support parishes which have a sizeable presence of people of other faiths. The ‘Presence and Engagement’ network produced a report exploring the churches’ task in a multi faith society. This was a milestone in the history of interfaith dialogue in the CofE, and churches across the world can learn a lot from it. Encouraging reports, interesting videos, illuminating sermons, faith provoking bible studies and scholarly publications are available on its website.
3.2- International dialogues, organisations and leaders
The Building Bridges Seminar, hosted by Archbishop Rowan, is a unique annual series which brings together a range of internationally recognized Christian and Muslim scholars for intensive study. Texts from the Christian and Islamic traditions are used as the basis for discussion in a programme that includes public lectures and private sessions. Georgetown University President John J. DeGioia says: “Under Archbishop Williams’ leadership, Building Bridges has become the foremost dialogue for Christian-Muslim scholars in the world. We look forward to building upon the seminar’s achievements and its continued contributions to strengthen understanding across our faiths and cultures.”
In an interview with AP on 16th March Archbishop Rowan mentioned Building Bridges as one of the most significant initiatives of his time in office. He said, “Building Bridges has been a very important aspect of my work as Archbishop of Canterbury. The friendships that have been formed between Christian and Muslim scholars of many traditions and from many nations and the quality of the theological conversation, which has evolved between them over several years, have been enormously encouraging. I am deeply grateful to Georgetown University for taking on the next phase of Building Bridges and have every confidence that the momentum within this process will lead to more fruitful dialogue. I hope to participate again myself from time to time.” I am sure you will be interested to know more about this exciting engagement. The Building Bridges Seminar has an attractive ‘website ready to give you a great deal of information’.
Archbishop Carey signed a formal dialogue agreement with al-Azhar al Sharif, the most prestigious seat of Islamic learning of Sunni Islam in 2002, a few months before Archbishop Rowan’s appointment. This dialogue engagement completed 10 years of friendship in January, this year. The Anglican delegation appointed by Archbishop Rowan to meet with their al-Azhar counterparts consists of the Primate of South East Asia, the Bishop of Egypt, a bishop from England and a female theologian from Georgetown University of Syrian background. It is important to note that the delegation very strongly expresses that Christianity and the Anglican Communion is not simply just the West.
In 2006 Archbishop Rowan signed a dialogue agreement with the Chief Rabbinate of Israel to consider ways in which relations between Anglican Christians and Jews could be strengthened. A commission comprised of an Anglican and a Jewish delegation meets annually alongside annual meetings between the Archbishop of Canterbury and the Chief Rabbinate of Israel, both of which take place alternately in Jerusalem and Lambeth Palace.
The Archbishop meets with Grand Imams, Muftis, Rabbis, Pandats, Gurus, Acharias and Lamas and other high profile international religious leaders, but at the same time he always welcomes young people from all religious traditions. His meetings with individuals, the Grand Imam of al-Azhar, Muftis of Syria and Egypt; and with organisations such as the pre G8 religious leaders meetings, King Abdullah of Saudi Arabia initiative, Common Word initiative from 138 Muslim scholars and his very comprehensive response, ‘A Common Word for the Common Good’, have been a source of great encouragement for interreligious relations at international levels. He writes annual messages to Jewish, Muslim, and Hindu communities on the occasion of their main festivals. The messages are sent to the international leaders, directly and the communities through media.
3.3- The Provinces of the Anglican Communion
The Anglican Communion is the third largest international denomination, after the Roman Catholic Church and the Orthodox Church. It has over 80 million members, spread across 164 countries. The Archbishop of Canterbury plays a leading role in nurturing the interdependent life of the Communion by visiting Provinces, convening meetings, facilitating initiatives, contributing to theological reflection and exercising a pivotal role within the Instruments of Communion. He is also known as primus inter pares (the first among equals).
In 2008, the Network for Interfaith Concerns of the Anglican Communion (NIFCON) produced ‘Generous Love’, a report distinctively Anglican theology of inter faith relations which can be a part of the drawing together of the rich reflection which has gone on over the last forty years since Nostrae Aetate. ‘We proclaim and serve a generous God can we be any less generous in our dealings with our neighbours of other faiths? How does our understanding of the Trinitarian nature of God, a core Christian belief, inform the content and method of our thinking about inter faith relations? How do we affirm the importance of dialogue without compromising our allegiance to the one Lord and Saviour?’ This document touches on these important theological issues related to inter faith relations. The forward was written by Archbishop Rowan and the report was presented the bishops of the Communion at Lambeth Conference 2008.
In his ministry the Churches of the Communion and in particular those who are under threat, have a special focus. In this regard his support for the Churches in the Middle East, Nigeria and Pakistan, through advocacy for religious freedom and dialogue has been greatly valued by them.
In 2011 Archbishop Rowan, alongside the Roman Catholic Archbishop of Westminster jointly hosted a conference on the Holy Land to show solidarity with the squeezed Christians population in the region. This meeting was joined by Muslim and Jewish representation and inspired confidence and trust during the dialogue. Later in 2011 Archbishop Rowan introduced and closed a debate in the House of Lords on the situation of Christians in the Middle East on 9th December 2011.
The inter faith dimension of his international visits allow him to meet with non Christians in various parts of the communion to support interreligious relations. In response to Archbishop Rowan’s visit to Pakistan a focus group was formed by Lambeth Palace to keep him informed of issues of significance in relation to Pakistan, to assist him in representing his views appropriately in Pakistan, England and elsewhere and to maintain positive relations in support of the Church of Pakistan. The Pakistan Focus Group is just one example alongside other geographical focuses which are held at Lambeth palace.
4- Dr Rowans Williams’ Lectures to Muslim audiences:
His lectures to Muslim audiences have been appreciated by Christian and Muslim scholars and research institutes around the world. The lectures are scholarly and yet touch the heart of Christian Muslim relations, both at an academic and grassroot level. Literature on inter faith dialogue from a theological perspective is desperately required especially where Christians live in Muslim majority contexts. I am involved in a project for the translation of his lectures to Muslim audiences in Bangla and Urdu languages. You will be pleased to know that the Church of Bangladesh and the Church in Wales will jointly launch the Bangla translation of his lectures at Lambeth Palace on 8th October 2012. It will be good to have a few people there from All Saints, Mumbles and Swansea because the lectures belong to Archbishop Rowan and the translation will be jointly published by the Church in Wales with the Church of Bangladesh. I am sure you would be interested to know where and when these lectures were given and obviously theme and subject as well.
How does God reveal himself? A Christian Perspective
Text of a lecture given to the world Islamic Call Society Tripoli, Libya on Thursday 29 January 2009
To the Muslim religious Leaders and Scholars who have signed a Common Word Between Us and You and to the Muslim brothers and sisters everywhere. 14th July 2008
Lecture given at the International Islamic University in Islamabad, Pakistan. 23rd November 2005
11th September 2004
Lecture given at the Building Bridges Conference in Singapore. 6th December 2007
5- Dialogue between ‘Faith and Reason’
Engagement between religious communities has always been important and is now crucial. In addition, however, during the last few years the importance of having has dialogue between those who believe and don’t believe in God has been increasingly realised. To this end Archbishop Rowan Williams held a dialogue, chaired by Sir Anthony Kenny, with Professor Richard Dawkins on the subject of “The nature of human beings and the question of their ultimate origin” at Oxford University. A full video of this dialogue is available on the Archbishop of Canterbury’s website.
Conclusion
We have discussed in length Dr Williams’ contribution in the area of interfaith in regard to the present job but many people would not know that his interest in other faiths goes back initially to a Jewish friend at school in Swansea. Later, when he was back in Wales as a bishop in the nineties, Newport had become very multi-cultural and his daughter was at a school with a large Muslim population. Dr Williams became involved with some local interfaith relations at that point, trying to develop some parenting skills programmes with Muslim groups, and, after 9/11, he helped to convene a national interfaith group at the request of the Welsh Assembly.
His old school in Swansea, now closed, had changed a lot over the years. When he came back in the nineties for a visit, he discovered not only that it now had a large Muslim contingent but also that it had been recognised for its work in teaching English to newcomers, especially young people of Bangladeshi origin.
These interests, together with many others, help to make clear that Dr Williams has not been able to make an extraordinary contribution in the area of inter faith just because of his present job and the post 9/11 situation, but also because of experience and interest, emerging from his friendship in childhood, a time of purity and holiness.
Interfaith engagement has moved on from debate to dialogue and engagement. It is important to articulate our beliefs effectively, but more important is the confidence and relationship we build through our engagement with those who are different in belief and faith. I believe that at the end of the day it is not just our words which would save the world and us, but the way that we express the depth of love and passion of God that he has shown in the incarnation of his Son (LOGOS, ΛOΓΟΣ)6, to those who still experience life in poverty, prisons and powerlessness.7 It is essential to find ‘a common word for the common good’ in each and every context of the globe.
It is important for us as Christians to know that why we are involved with inter religious work; is it for political gain, economical achievements for multinationals or just to save religion from being immersed by secularism. You might be interested to know how I as a Christian from Muslim majority context understand Archbishop Rowan’s theological understanding of other faiths in relation to Christianity. I shall describe by lending a few words from his interview on the ‘Common Word Dossier’.
The theological basis of our interreligious dialogue and its call to ‘vie with each other only in righteousness and good works to respect each other, be fair, just and kind to another and live in sincere peace, harmony and mutual goodwill’, are indicative of the kind of relationship for which we yearn in all parts of the world, and especially where Christians live with the people of other faiths together. It is particularly important in underlining the need for respect towards minorities in contexts where either Christianity or some other religious community is the majority presence.
You, who belong to this parish and Mumbles have known Rowan since he was a lad. The contribution he made to the community here is not hidden from you, the walls and pews of this building are witness to what I have said. Today I would like to encourage you to keep on praying and I hope that one day this parish or some other will give another Rowan to the Church. We know the Paul-Timothy relationship and understand its blessings for preparing future leadership for the church, and here amongst you the Eddie–Rowan relationship is a living legend. I can feel the joy and satisfaction Canon Eddie Hughes has in spirit to see a flower of his garden filling the world with the fragrance of love of God, with the truth of the Gospel and the call to dialogue to strengthen inter faith relations in the world during the last ten years as Archbishop of Canterbury. I believe, he will be remembered for his commitment in the field of interfaith relations for centuries to come.