Last week was a book launch at the Church of Ireland Theological Institute (CITI). The book in question was by Suzanne Cousins and called Generous Love in Multi-Faith Ireland: towards mature citizenship and a positive pedagogy for the Church of Ireland in Local-Muslim Mission and Engagement.
Speakers included the Archbishop of Dublin Michael Jackson, Shaykh Dr Umar Al-Qadri, the Head-Imam of Al-Mustafa Islamic Education & Cultural Centre Ireland and Suzanne.
Suzanne is a friend and an excellent theologian. She was ordained in 2015 and is parish ministry in Moville, Co. Donegal. The book is published as part of the CITI’s Braemor Studies Series – the best MTh dissertations of each year gets chosen and I can see why this one was in that category.
What I like about the book is that Suzanne faces head-on theological, missiological, relational and historical questions around Christian-Muslim relationships. In other words this is robust theology, backed up by detailed research (20 pages of bibliography for a 90 page book). Some of the issues addressed include:
- Facing the reality of fear of syncretism by engaging in inter-faith dialogue
- A call to “mature citizenship” for Church of Ireland Christians that equates to “challenging narratives of non-love” (10). Suzanne engages with Paul Ricoeur’ theology of generous love and Volf’s wonderful Exclusion and Embrace (1996) – which gave me the theme for my PhD back in the day. In other words, how can Christians counter public feelings of suspicion and antagonism towards Muslims in the West, and in Ireland in particular?
- Is inter-faith dialogue incompatible with Christian mission?
- If shared worship is beyond the bounds, is shared prayer syncretistic? (Anglican guidelines say that Christian participation is conditional on Christ being honoured. Christian worship is trinitarian and Christ centered)
- Is Islam a religion of peace or of war?
- Do Christians and Muslims worship the same God? Suzanne engages here particularly with Miroslav Volf’s Allah: A Christian Response (2011) which argues yes they do, but understood differently. This is a critical and controversial question and Suzanne engages with critiques of Volf. However it is answered, another follows “”Must the Church resolve these theological issues before mission and engagement is undertaken?” (53). Suzanne’s answer is no.
- Does the Bible itself open up the possibility that “true worship may emanate from worshippers who are redeemed through Christ but not explicitly Christian”? (63)
- Does the Bible point to a possible doctrine of universal reconciliation?
You can see what I mean about not avoiding tough questions.
The passion of the book is to resource (C of I) churches in building positive, hospitable and generous “partnerships of difference” with Muslims in Ireland that involve building relationships, conversation, collaboration and education. Referring to David F. Ford’s “Muscat Manifesto” Suzanne writes
Such partnerships do not require theological agreement, much less homogeneity, but mutual respect and mature co-operation. They do not require theological compromise that Christians and Muslims alike may fear. Not do they involve religious syncretism. Rather, the Partnership concept is based on Trinitarian Christian ethics and love. It offers Christian eschatological hope (Romans 8:21) being realised in local situations.
Such relationships may be challenging, risky and uncomfortable, but, Suzanne argues, are essential in a fragmented world. They also mirror something of God’s risky, love-filled action in the Incarnation.
Suzanne concludes her book with this – which is worth quoting at length.
The Christian virtues of faith, hope and love are ideally the defining marks of Christian people and the antithesis of cynicism, scepticism and fear (Romans 5:5; 1 Peter 3:15; 1 Corinthians 13:4-7). The Church’s relationships with local Islamic communities should be distinguishable by these counter-cultural marks. The anticipated outcome for Christians engaging in positive Christian-Muslim encounters is of growth in grace as well as in knowledge, growth in the ability to anticipate joy in encounter, in the ability to truly embrace the other as oneself, and so to participate in God’s bringing of healing, wholeness and salvation to individuals and communities. Remembering the Resurrection, the source of hope at the centre of the Gospel, reminds us tha it is not foolish to expect the unexpected. Reconciliation between polarised groups happens. There is hope because of grace and the economy of gift, and because there is God, who is generous in love. (98)
I was involved in the first meeting of a inter-Christian church dialogue group last week. Having happened to read Suzanne’s book just before it was a reminder that the principles of engagement she articulates can apply not only to Christian-Muslim encounters, but to many other contexts where two groups are separated by theology, history and fears of the other.
Comments, as ever, welcome.