Pluralism

Christianity Today had this fascinating article on a third way between religious fundamentalism and religious relativism. The story is mostly about a Muslim leader on interfaith dialogue named Evoo Patel:

"For fifteen minutes the students debate the matter, fluctuating between constitutional rights and economic realities. Finally, Patel interrupts.

'I'm hearing you articulate two grand narratives. First, the narrative of American freedom. And second, the narrative of capitalism and productivity. But remember, the reporter is not calling you because you are an expert in economics or constitutional law. He's calling you because you are a minister. Don't be afraid to answer the question as a Christian. Answer out of the Christian narrative.'

The irony of a Muslim challenging a group of pastors to be more Christian was not lost on the students. Heads dropped as they contemplated a different response to the case study. Cassie Meyer assisted the students by adapting the scenario.

'Imagine you're the pastoral intern at the church in Grand Island,' Meyer says, 'and you've been given the responsibility to preach a sermon this Sunday addressing the conflict between the Christians and Muslims. What would you say from the pulpit? What would you use from Scripture?'

'The greatest commandment is to love God and love our neighbors,' says one student. 'Whether we like it or not, these Somali Muslims are our neighbors and we are called to love them.'

'But many in the town don't view the Muslims as their neighbors,' says another student. 'They view them as intruders, unwanted outsiders, or even their enemies.'

'Do you think referring to the Muslims as 'enemies' in your sermon might inflame the problem?' Patel asks.

"' don't think so,' the student responds. 'Jesus calls us to love our enemies and to show kindness to aliens. But that would have to be made clear in the sermon. The story of the Good Samaritan comes to mind.' Patel is out of his chair, energized by what he is hearing.

'I want you to see what just happened,' he says. 'I want to affirm this. You are using the grand Christian narrative to respond to an interfaith conflict. First, I heard the Christian story of loving God and loving your neighbor. Second, I heard the Christian story of the Good Samaritan and the call to love the stranger. By using these stories, you are defining reality through the Christian narrative.

'Remember, the three most powerful narratives on the planet are narratives of religion, narratives of nation, and narratives of ethnicity/race. You cannot afford to forfeit that territory by talking about economics or the Civil Rights Act of 1964. Don't be afraid to be Christian ministers. If you don't use the Christian narrative to define reality for your people, then someone else will define reality for them with a different narrative.'

Patel's call to stand firmly on the Christian narrative isn't what most students expect to hear from a Muslim professor."