Fundamentalism and terrorism: The contemporary religious challenge

For nearly a century the term ‘fundamentalism’ has referred primarily to a set of specific Christian beliefs and an allied ultra-conservative attitude. However, usage of the term has broadened: ‘fundamentalism’, as a term indicating the position of a ‘closed mind’ coupled with a negative – even hostile – stance toward the status quo, has migrated into political discourse and the wider religious realm. Fundamentalism broadly names a religio-political perspective found in most, if not all, major religions. Most disturbingly, it is now associated with variant forms of religious extremism and thus religiously-oriented terrorism. And it is Islamic modalities of terrorism that, rightly or wrongly, have come to take centre-stage in current world affairs. This lecture will argue that the religious fundamentalism with which Islamist extremism is associated follows an identifiable paradigm that has wider applicability. Religious ‘fundamentalism’ denotes, among other things, a paradigm that paves the way from the relative harmlessness of an idiosyncratic and dogmatic belief system, to the harmful reality of religiously driven and fanatically followed pathways to terrorist activity. The lecture will attempt to describe and analyse this paradigm with reference to contemporary concerns

Enemy at the gate? Models of response to contemporary religious plurality

Ours is age of plurality in all things. Yet, plurality has always been the case: difference, diversity, multiplicity – that which tends to disconnectedness in whatever sphere of human life – has ever been the lot of humanity. Religion is no exception. Yet while most religions would hold that unity – the uniformity and coherence suggestive of an inherent connectedness – is a sine qua non, the lived reality of religious people everywhere is often the context of, and contention with, a disconnectedness which is consequent upon difference of viewpoint, variety of experience, clash of interpretation, and competing claims for religious allegiance and identity. This can be the case both within any one major religious tradition as well as between them. Given the ubiquitous nature of religion and the pressing need for improved interreligious relations in many parts of the world, the question of how the fact of religious plurality is apprehended from within the religions themselves is critical. Naturally every religion proffers its own hermeneutic of the religiously ‘other’. Typically, this has included variations on the themes of exclusivity and inclusiveness

Christian discipleship and interreligious dialogue: A theological exploration

What is the relationship between Christian mission and inter-faith engagement? What has interreligious dialogue got to do with Christian discipleship? Is one in competition with the other? Is one subsumed within the other? Is one effectively vitiated by the other? And what is the relation of mission to discipleship? Is it the case that ‘making disciples’ is the goal of mission? “Discipleship has been for centuries a way of thinking and speaking about the nature of the Christian life… But what is meant by Christian discipleship?” Is engagement in dialogue an authentic component of Christian discipleship and witness? Or is interreligious dialogue enjoined, in the end, by virtue of being subsumed to mission, whose aim is something other than the pursuit of dialogical relations? These are examples of the deep questions and theological issues that have arisen ever since, in the course of the twentieth century, a sea-change occurred with the wider Christian Church in regard to relationships with, and views about, other religions. This paper addresses just three questions: Is there a biblical basis for inter-faith engagement? What may we make of the ‘Great Commission’ in respect to interreligious dialogue? What is the understanding of mission in regards to discipleship, and how might that relate to interreligious dialogue

Christian discipleship and interfaith engagement

Ever since the famous 1910 Edinburgh World Mission conference Christian individuals and the Christian Church have been increasingly challenged to relate in new ways to people of other faiths. Reflecting on the relationship between Christian discipleship and interfaith engagement this article addresses three questions. Can a biblical basis for such engagement be discerned? What is the impact of the "Great Commission" at the end of Matthew's gospel (28:18-20)? How might a new understanding of mission and discipleship relate to concerns about interreligious dialogue? In other words, can Christian discipleship actively enable positive interfaith relations and engagement with adherents of other faiths? In conclusion, the article points to a number of considerations that might indeed contribute to just such an understanding of discipleship

Interreligious prayer: Prospects and parameters

The coming together of people of diverse religions to plan or reflect upon a common action or venture, and to consider, let alone engage in, an act of shared spiritual experience – such as interreligious prayer – is something comparatively novel and relatively rare. Yet the impetus for acts of inter-faith prayer, worship, or other liturgically shared acts, is increasing as more and more experiences of cross-religion engagement and dialogical encounter occur, and as communities encompassing religious diversity address issues in common, or respond to crises that affect all. In some corners of the globe this is already very much the case; for others it is only just emerging into view on the horizon of possibility. In this paper I explore the question of interreligious prayer arising from my involvement in a joint World Council of Churches and Vatican Study undertaken during the 1990s. The questions which lay behind this co-operative venture remain, of course, live ones today and require continual reflection and fresh thinking. When the natural human response is to pray, and the context of that response is multi-religious, what can we do together? How can we do it? Indeed, ought we to do it? And if we do, on what basis may we proceed? What justification can we give in respect of our own faith? What are the issues to be addressed? How, if at all, may they be resolved

Christianity and interfaith engagement

Early in the twentieth century the Christian Church began to question long-held exclusivist and negative assumptions toward other religions. By mid-century far-reaching changes were underway: other religions and their peoples were honoured as dialogue-partners and viewed as co-religionists capable of common cause action. Since the 1960s the official stance of the Vatican is one of goodwill, high valuation, and respect toward other faiths. Christian perspectives on religious diversity changed from vexed problem to celebrated phenomenon. However, the global resurgence of religion and allied ideologies such as fundamentalism provide new challenges to the age-old question of Christianity and other faiths

Religious pluralism and referential realism

Religious plurality is a fact of our time. It cannot be avoided. Neither can it be factually acknowledged then cognitively shunned, except by enacting a most obtuse denial. Religious plurality demands a cognitive response. The pressing question is how to comprehend both other religions in themselves and, of course, reflect on what they mean in respect of comprehending one’s own. If other religions are not to be denied, are they to be treated as equal? Do religions aspire to the same goal? Are they just varying paths with the same end? What is the nature of the reality embedded in the notion of religious plurality? It is in response to issues such as these that the paradigm of pluralism has emerged to challenge not only any narrow exclusivism, but also the more subtle inclusivism where one religion is perceived to function as the dominant paradigm to which all others, in some sense, are subsumed. In this paper I shall briefly review, and critically discuss, the paradigm of religious pluralism with particular reference to the work of Peter Byrne with respect to referential realism

From competition and conversion to co-operation and conversation: Dynamics of Christian-Muslim engagement

Two books, Islam & the West Post 9/11 and Islam and the West: reflections from Australia, cover a range of theoretical issues, regional-specific topics and case studies that explore issues related to the theme of Islam and the West. These are but two in a great flood of publications. Interest in contemporary Islam is high. The stakes are high. If global warming is a cause for concern, the idea of an interreligious meltdown between Islam and Christianity – which between them encompass the majority of the entire population of the globe – cannot be lightly brushed aside, given today the upsurge in ‘fundamentalist’ (I use this expression cautiously) ideologies and related assertive, even terrorist, activities. But there are two other recent books which argue, in effect, that a meltdown is by no means inevitable, and that, indeed, the prospect for friendship between the peoples of these two great religions is eminently possible and supremely to be desired

Why dialogue? Christian engagement in interfaith relations

For nearly 2000 years the primary stance of Christianity and Christians towards other faiths and their peoples was to treat them as radically ‘other’ and the targets of evangelical mission. During the 20th century a sequence of dramatic changes occurred, principally through the ecclesial organs of the Roman Catholic Church and the World Council of Churches, even though many Christians (and others) are by no means adequately aware of them. In this paper I briefly review the nature of, and reasons for, this change and discuss some of the key issues and problems that have arisen

Ideological containment: Islamic extremism and the option of theological dialogue

Islamic extremism is founded on a dualist worldview: the realm of truth and the sacred (dar al Islam) set in opposition to the realm of falsehood, chaos and war (dar al harb). An ideology of contestation underpins Islamist radicalisation. And Islamic political thought is inherently theological; any response to the political ideology that arises from the dualist worldview must necessarily address allied theological perspectives and presuppositions. In October 2007 an ‘Open Letter and Call from Muslim Religious Leaders’ emanating from Jordan, entitled A Common Word Between Us and You, was issued to the Christian Church worldwide. What is at the heart of this ‘call’? What does it suggest with regard to an Islamic theological counter to dualism? What might it portend for the future of relations with Islam? Does it signal a new era for theological dialogue with Islam and co-operative conjoining in the wider struggle against radicalisation and extremism? This paper will introduce the letter, review some representative responses to it thus far, note some issues and challenges that are raised and, by way of conclusion, offer a perspective on containing ideological extremism through interfaith theological dialogue. Can the dialogue option enable the addressing of theological factors inherent in the ideological underpinnings of Islamic extremism, thereby acting to contain it