(Vatican Radio) “No Peace Without Prayer” is the title of the soon to be published
book by Benedictine Abbott Timothy Wright.
Father Timothy is an old friend
of Vatican Radio, and listeners who throughout the years have enjoyed listening to
the many interviews and reflections he has produced for the English Programme, will
not be surprised to learn that the subject of his book is Christian-Muslim dialogue.
A
dedicated scholar and expert in interfaith relations, a man who has travelled the
world to meet with, speak with, pray with and exchange ideas with imams and others
committed to peace building through dialogue, Timothy Wright OSB, is beginning yet
another journey of commitment to the cause, as he leaves Rome to teach at the Benedictine
University in Lisle, Chicago, where 25 percent of the students are Muslim and there
is fertile ground for further research and insight into a new “creative” approach
to peace-building.
Of course we will miss Fr Timothy, but he has promised to
stay in touch and keep us posted. Before his departure Vatican Radio’s Linda Bordoni
met with him for the last time at the Pontifical Beda College where he lived and worked
as spiritual director during his time in Rome.
Abbott Timothy speaks with
optimism and enthusiasm of the new life awaiting him in the USA. He also talks about
his ideas and his beliefs that are the seeds for his book and about his vision for
a possible future in which Christians and Muslims across the globe will accept their
differences and at the same time affirm their similarities in the name of brotherhood
and peace.
Listen to Abbott Timothy’s introduction to his book…
Abbott Timothy
explains that during the seven years he has worked as spiritual director at the Pontifical
Beda College, he was also working for the Abbott Primate on Muslim-Benedictine relations.
This
led him to engage in 5/6 years of academic study on the one hand as well as a number
of visits to countries where there are Benedictines and Muslims to test the waters
and see how much interest there was in dialogue, and what type of dialogue.
The
reason for his move to the US stems from the fact that the Abbott Primate has asked
him to work with Benedictine communities, “particularly with those who are in dialogue
with Islam or have Muslim communities nearby and seek to get into dialogue in order
to bring the fruits of my research into their way of thinking, into their way of acting.
To encourage them to enter into a dialogue, and at a deeper level to engage in what
I call a dialogue of spirituality”.
Fr. Timothy calls the work he did
in his research is an integral part of this new development and it will be published
as a book in August wtih the title “No Peace Without Prayer - Encouraging Muslims
and Christians to pray together – a Benedictine Perspective”.
He says that
although his preliminary writings for the research were geared towards a Benedictine
charism, the book is geared to a much broader readership of people who are interested
in and have friendly relations with their local Muslim communities and want to get
beyond the matter of simply doing things together, ensuring that there is mutual
understanding of different customs and different ways of approaching things. So, he
says, “I’m trying to move that dialogue a step further, both within the monastic tradition
and within the Christian tradition”.
One might ask – Fr Timothy says – “what
justification have you for doing this as we are so totally different? To which my
answer quite simply is that the spirituality of the Rule of Benedict and the spirituality
of Islam are like brother and sister. They were both immerged in a similar environment
and had similar origins”.
“What do I mean by that? What I mean is that the
Rule of Benedict emerged from desert experience of the early monastic tradition which
was mainly eremitical, but it had a spirituality based round the Word of God, based
round the repetition of phrases, of prayers – particularly the psalms – and a sense
of discipline etc. Go 100 years after the rule of Benedict and you had the revelations
to the Prophet, again in a desert environment. And those revelations were made to
someone whose memory was: A) alive; B) perceptive; and C) well-tuned to remember.
And in that memory, each of these revelations of which there were hundreds, the Prophet
brought down to his group and repeated. And in that culture of repetition, eventually
emerged the Koran: the voice of God, speaking to the Prophet through the Word. In
the Benedictine tradition: the voice of God, speaking through the Scriptures in the
Word”.
And it is in that spirituality of the Word that there is a relationship.
“I call it brother and sister”. There are of course other elements within the Rule
of Benedict which echo the disciplines of the Muslim way of life, of simplicity of
lifestyle, of generosity, of giving, of learning to care for the other, of seeing
in the other the presence of God whoever that other is, offering hospitality, etc.”.
Within
that framework, the Abbott believes there is the possibility of creating a new style
of dialogue. “I call it the dialogue of spirituality. The dialogue of spirituality
which has a very particular end in view, which is to try and create something quite
new in the dialogue”.
Fr. Timothy points out that “at the moment if you talk
to Muslim people they will tell you that the Western world, which they see as a Christian
world, is a world of violence. The Christian armies, the militarism that accompanies
many so-called Christian countries. Leave aside the fact that most of them would call
themselves secular, as far as the Muslims are concerned: they are religious,
they have military chaplains who are religious and there are many good, practicing
Christians who are members of those armies. On the other side you have many Muslims
for whom this Western side is a threat. And so you get the militancy, the power, the
destruction, the violence…. And at the moment the dialogue between the two hardly
exists, and in some cases, the two sides are not even listening to each other”.
“Is
there another route? Is the question I ask? Through my Benedictine experience and
through my experience of the spirituality of Islam, what I am trying to suggest is
that a detailed examination of the two Sacred texts shows that many of the figures
in the Christian tradition: Adam, Noah, Joseph, Abraham, Moses, Jesus, Mary are echoed
in the Koran. And echoed positively in the Koran, not the same exactly, but there
are similarities. You put the facts of those two elements together and you say: as
we ponder our Sacred Scriptures - the Muslims the Koran, the Christians the Bible
– so we get insights coming to us as we listen. My point is if you have a shared reflection
on a topic, for example Adam, each will be able to produce her or his insights into
that topic, into that personality, into the events that are described in the Scriptures.
And out of those shared insights it is possible to record them and be able to transcribe
them into – what I call – a tapestry which is a memory. A tapestry of the different
threads coming out of the believer’s reflections, Muslim and Christian, to create
this tapestry on the memory, for example, of Adam. And in that tapestry there will
be lines and links that each can share with the other, that each can affirm. And there
will be lines and elements where there is difference. And it is trying to put those
two together, because the basic truth behind these revelations is the one God, which
the Vatican Council affirmed in its document “Nostra Aetate” as being the one God
of Christianity and the one God of Islam”.
Abbott Timothy says “this is not
syncretism, nor is it trying to reach an agreed statement, nor is it intellectual.
This is the heart speaking to the heart, inspired by the one God, in two different
ways”.
He agrees that his perspective is ambitious and that there are bound
to be many people, both Christian and Muslim who will say it does not represent their
faith, etc. But he says there are many common elements that cannot be denied. And
he says: “all of us, Christian and Muslim are capable of meditating on those Scriptures
and having insights flowing from that meditation”. And so what is not disputable is
“if we share those insights, both of agreement and difference, of echo and of counter-echo,
there we can create something new: a positive memory, accepting difference, affirming
similarity. This perspectives – the Abbott says – “helps to dissolve some of the
negative memories which are passed down, and have been passed down for generations,
among Christians on the one hand about Islam, and among Muslims about Christianity.”
That
is the core of what this book is about and what it is trying to achieve. Will it succeed?
“As both Muslims and Christians would say: if it is God’s will it will happen”.