Wisma Canossa
"Partners for Peace"
Final Statement of Faith Encounters in Social Action (FEISA) III
Christian-Muslim Dialogue for Justice and Solidarity

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1. INTRODUCTION

1.1 As the Church in Asia approaches the Third Millennium, we are being called to respond with a new ardour to the need to bring greater consciousness to "A New Way of Being Church". We began this journey of faith in a significant way with the Second Vatican Council and the Bishops of Asia through a process of dialogue, discovery and discernment. The inaugural assembly of the Asian Bishops that began in 1970, is our response to the call of the universal Church to become a "sign and instrument of God's salvation in the world" and to be at the service of humanity. To become "A Communion of Communities" in the context of Asia is to become a credible sign and instrument of God's salvation among our people and nations. At the same time, we are invited to look at new areas of life that need to be transformed in order to be more credible witnesses of the Gospel in the Asian context. It is for this reason that the Bishops called for a new thrust and orientation, for renewal and reconciliation: "On this 25th anniversary of FABC, we have to confess humbly that the goal of conscientising the local Church and building a communion of our Asian Churches is still far from being reached, despite the truly remarkable advances already made in this regard".

1.2 With this in mind, the FABC Office for Human Development and the Office for Inter-religious and Ecumenical Affairs have been seeking to make this a reality through the "Faith Encounters in Social Action" (FEISA) Series. We therefore gathered together to listen to the Lord, especially in our dialogue with our Muslim sisters and brothers, in an attempt to become a "A New Way of Being Church". We affirm the call of the Church to Journey together towards the Third Millennium so that we can be at the Service of Life.

1.3 The 45 participants, made up of Bishops, Clergy, religious and laity from Bangladesh, India, Indonesia, Korea, Malaysia, Pakistan, the Philippines, Sri Lanka, and Thailand in our ten days together, attempted not only to understand better the world of religious dialogue but also to look at new ways of responding to the demands of the Gospel in the context of our nations and in our time of rapid change and uncertainty. We believe that this means to journey with the Spirit of Jesus in the context of our lives.

2. NEW INSIGHTS INTO DIALOGUE  THROUGH EXPOSURE-IMMERSION

2.1 In keeping with our methodology of the Pastoral Spiral that evolved from our Bishops' Institute for Social Action (BISA) and the Asian Institute for Social Action (AISA), we began our exposure-immersion experiences with our Muslim sisters and brothers in Malaysia and Indonesia. This brought us closer to the various facets of inter-religious dialogue, and for most of us this experience was a source of new insights and learning. The visits to "Pesantrens" (Religious Schools), community development workers, the contact with ordinary labourers, the interviews with committed university teachers and ordinary Muslim families gave us new perspectives of the human and spiritual qualities of Muslims and Christians working together for the development of the poor. We were particularly struck by the dedication and high degree of ethics that so many people manifested. We were edified and inspired by the way the people lived out their beliefs. We realised that the use of consultation and consensus in decision-making was an effective way of empowering people to plan their own lives. The personal encounters made us re-examine our own way of living and the deep compassionate approach needed to be at the service of the poor and marginalised.

2.2 We were touched by the common humanity we shared with those whom we met. Christians and Muslims are affected by human events in a similar way. It was so affirming to share the sadness, joy, fear and sufferings of the poor. Their warmth, openness, friendship, humility and hospitality bonded us together in a new way. Some of our prejudices disappeared on meeting such human goodness. Their openness enabled us to enter into a new level of relationships with them. We were convinced that the sharing of our own humanity with those of other religions is a good starting point for any genuine dialogue. We were led to go beyond human encounters to the meaning and spirituality behind so much profound human goodness.

2.3 We also realised at the same time that some of our experiences were not possible in other situations and countries due to various reasons. Our common sharing of experiences enabled us to look for more creative ways of introducing such processes in our respective countries. It was so affirming to be supported and challenged by the other participants. The exposure-immersion experiences showed us that inter-religious dialogue must focus on the values we hold in common rather than on our differences. We were led to look beyond our prejudices and to commit ourselves to the call of the Church in Asia to make inter-religious dialogue an integral dimension of the living out of our faith.

2.4 Our journey with our Muslim sisters and brothers was not only the meeting of persons but also an encounter with their deep religiosity and firmly founded cultural roots The way in which they attempted to live out their faith in the exercise of their daily responsibilities and a concern for the young and children was a source of inspiration. We were able to see a genuine yearning for harmony and a return to spiritual values in the midst of poverty and suffering. Simplicity and self-reliance were their way of giving importance to God in their lives and relationships. Their communication in parables accentuated our desire to inculturate our lives in our own traditions.

3. OUR RE-DISCOVERY OF THE MEANING OF DIALOGUE THROUGH DISCERNMENT

3.1 Our varied Exposure-Immersion Experiences and reflections upon them served as the starting point to attain a common understanding of both the world of the followers of Islam and our own Christian faith. We began to discover gradually the presence and action of God among our Muslim sisters and brothers. "A New Way of Being Church', meant discerning the promptings of the Spirit as a Community in the Church, and responding to the invitation to a sincere dialogue among ourselves. The ensuing days of study and prayer enabled us to see more clearly that our vocation to be followers of Christ in the context of Asia moves us to be at the "service of the world and promote life in all its fullness".

3.2 We became aware of our commitment to rediscover the essential message of the Gospel not only among ourselves but for people of all faiths in Asia. This faith-imperative inspired us to look for new expressions of solidarity with our Muslim sisters and brothers, who like us are confronted by iniquities which prevent us from attaining the fullness and sacredness of life. We firmly believe that in the sharing of these tangible signs of hope the foundation for a continued and authentic dialogue with our Muslim sisters and brothers can be effectively built.

3.3 We were able to see clearly that the relationship between Muslims and Christians is marked by an atmosphere of peaceful coexistence, tolerance and respect for each other. Serious efforts to understand each other's religious practices and cultural dimensions of life are being made. Collaborative efforts in advocacy action and in the implementation of development programmes has proven that both Muslims and Christians can work together in addressing pressing issues and problems that confront them in their respective areas.

3.4 We also realised that these hopes are dimmed by tensions and dilemmas that persist in areas where Muslims and Christians remain fearful and are engulfed in their mutual feelings of distrust and prejudice. In predominantly Christian areas, Muslims are generally alienated and suffer discrimination, so are Christians in some predominantly Muslim regions. Religion has been manipulated by Governments and/or unscrupulous politicians for political ends. Efforts to enter into genuine dialogue and solidarity is blocked by the lack of openness and fundamentalist tendencies on both sides. Christians are anxious lest their actions be construed as acts of proselytising.

3.5 We recalled sadly that it cannot be denied that in our brokenness we have failed to fully express our sense of unity and oneness with other faiths particularly with our Muslim sisters and brothers. Our efforts at reconciliation seem inadequate. We need to overcome our brokenness by unceasingly striving to rectify our shortcomings and by consistently trying to express the essence of what it is to be a true Christian today.

4. A CRITICAL REVIEW OF OUR LIVES IN THE LIGHT OF OUR DISCERNMENT

4.1 Esteem for Muslims

4.1.1 In the light of our experiences we find many facets of Islamic life which we regard with esteem. Their loyalty to their religion, the seriousness and discipline with which they conduct their prayer, fasting, and other religious duties, their trust in God and desire to surrender to His will, and their frequent awareness of God in daily life are all religious values which we as Christians revere. In social life, we respect their sense of community and solidarity, the concern for justice, and the principle of musyawarah – consultation and consensus – in human development and community building. In our personal encounters, we appreciate the faithfulness in friendship, the warm hospitality and simplicity of life, the caring for the needs of the poor and respect for the elderly.

4.2 Difficulties in living together

4.2.l At the same time, we confess that we often encounter difficulties living together in society. Although personal relationships are frequently good on the day-to-day level, Christians in minority situations often feel that they are not accepted as full and equal citizens and that in some places are victims of discrimination. Political issues can be a source of tension just as concessions granted by Muslim Governments to the majority group can make local Christians feel marginalised and alienated. The politicisation of religion not only obscures the purity of Islamic faith but can result in hardship and suffering for Christian minorities. However, we admit that where Christians are in the majority and in control of political processes, we frequently fail to implement Christian principles of justice, equality, and solidarity in regard to Muslim minorities.

4.3 Obstacles to dialogue between Christians and Muslims

4.3.1 Fear, prejudice, and suspicion on both sides are prominent obstacles to dialogue and co-operation. Most Christians know little about the religion of Islam, and our understanding is often distorted by half-truths and superficial judgements and shaped by the negative image of Islam presented in the media. Exclusivist tendencies among both Christians and Muslims that regard one's own religion as the only way to salvation do not permit real dialogue or sharing of religious experience. Sometimes, Christians seemingly exude some superiority complex, regarding themselves as better off and more advanced than Muslims, whereas on some occasions, Muslims appear to look down on Christians and treat them with disdain.

4.4 The burden of history

4.4.1 The burden of history is still with us and causes difficulties in relating. Muslims still regard Christianity as a "European religion" identified with the colonial powers and the mutual violence of the past and present. Muslims do not consider them to be truly patriotic and committed to the development and well-being of their countries. It also happens that in objecting to the geopolitical activities of Western powers, Muslims sometimes take out their anger on Christian co-nationals.

4.5 Christian failure to dialogue

4.5.1 In noting these failings among Muslims, we must also confess our own failures. We often show a lack of sensitivity to the plight of Muslims in situations of oppression and poverty. Our witness to be the "church of the poor" is inadequate. Our efforts at dialogue are too often fragmented, half-hearted. and sporadic. We are frequently guilty of passing on rumours and undocumented information that raise fears and tensions in society. The Church is often short-sighted in looking at issues, addressing symptoms but neglecting to confront root causes. Christian leadership is often more interested in championing causes that only affect Christians rather than in concretely working to build reconciliation, peace, and harmony.

4.6 Common grounds for action

4.6.1 Despite the obstacles and failures on both sides, the prospects for Christian Muslim dialogue are not gloomy. In every part of Asia, we discover groups of Christians and Muslims actively involved in working as partners for the betterment of their peoples. Despite the real differences between the two religions, Christians see in Islamic faith potentials for mutual esteem and co-operation. The holistic nature of Islam, which combines ritual, family life, and community uplift in a seamless commitment to God's will, enables Muslims to consider human development, the struggle for peace, and the defence of moral values as sacred activities.

5. OUR REFLECTIONS IN FAITH Expressed in Solidarity

5.1 'The history of salvation tells us that God is continually dialoguing with people" (FABC Congress on Mission, Manila, 1979). In faith encounters with people of different religions, we can participate mutually in that divine dialogue that is in the heart of each one of us, and we are able to recognise and live our common communion in God and with God. This communion of faith, then, enables us to accept each other joyfully as sisters and brothers and to encounter each other trustfully in the joyful and painful events and realities that are common to us and to all other brothers and sisters.

5.2 This encounter in faith is truly a gift of the Holy Spirit, the spirit of communion, providing us with the divine power to approach and accept each other in forgiveness and reconciliation and in gratitude and love.

5.3 Encounter in faith among Muslims and Christians has special importance and urgency in our times. The often turbulent relations among Christians and Muslims throughout past centuries are the cause of much conflict and disharmony among a large portion of the world population professing Christianity and Islam. This must give place to life-giving encounters in faith toward the building up of the Reign of God on earth.

5.4 While faith encounter may be profitable at various levels, among individuals at the personal level and in groups of different kinds, the more practical and profitable encounter can happen in grass-roots communities. In these basic communities of Muslims and Christians, faith encounter can be more tangibly appreciated, the work of charity more easily carried out, and communion and community living more lovingly celebrated.

6. THE DEMANDS OF INTER-RELIGIOUS DIALOGUE IN THE CONTEXT OF ASIA

6.1 We realise that we live in a new era of the spiritual evolution of humanity, in a moment of grace. The whole world is shrinking into a global village, and the Divine Spirit is bringing believers of different religions to a common pursuit of truth and justice, peace and harmony. We Christians of Asia perceive in this redemptive work of the Spirit in our continent a threefold demand placed on us:

6.2 An Invitation to Reconciliation

6.2.1 To forgive the hurts of the past, to overcome prejudices and to walk with our sisters and brothers of other religions on a 'common pilgrimage in view of finding God in the hearts of the human person' (Paul VI, 1964). We who have fought in the name of God, need to return to this same God to ask for forgiveness and become signs of reconciliation. There can be no peace without reconciliation, with God calling us to find unity within the human family.

6.3 A Concern for Human Dignity and Rights

6.3.1 To collaborate with believers of other religions has to mean a commitment to the promotion of justice and peace, social harmony and environmental integration in solidarity with the weaker sections and marginalised sectors of Asia. There are so many facets of life on which Christians and Muslims should be co-operating. Both must face new issues in society resulting from the globalisation of economies and a cultural invasion of values that are alien to our Asian way of life. Both are concerned about the effects that the values transmitted by the "new media culture" are likely to have on future generations of Asians. Both must face various threats to society, such as the destruction of the environment, the plight of migrant workers, the exploitation and harassment of women and abuse of children in industry and tourism, the drugs menace, and the pandemic of AIDS. These are areas where we must pool our resources, share insights, and take common stands.

6.4 A Return to Authentic Spirituality

6.4.1 We must delve deeper into the spiritual wellsprings of Asia, in order to make religion an effective instrument for the integral formation of life. But dialogue must not be limited to co-operation on social issues. Muslims and Christians are two communities of faith who seek to do God's will. We must work towards the mutual sharing of spiritual experience to inspire one another and to be enriched by the other. We believe that when a Christian and a Muslim come together in sincerity and good-will God will guide their pilgrimage towards a greater appreciation of the Truth that is beyond all understanding. This dialogue of spiritual sharing is not easy. It demands a conversion leading to trust, and trust demands friendship. This is perhaps the first task in dialogue required of the Christian and Muslim in Asia today: to make friends with each other in order to open themselves to the divine.

7. Our Commitment to a Spirituality of Dialogue

7.1 The liberative response to the erosion of moral and religious values consists in strengthening ethical values through an honest and open dialogue among believers of various religions. We realise that only a humanising spirituality that evolves through a culture of dialogue can forestall the danger of this erosion. Hence we Asian Christians commit ourselves to a new way of being Church today, that is, to the promotion of a 'spirituality of dialogue' in all realms of life.

This for us would mean:

7.2 Dialogue in the Spirit – Peace the Fruit of the Spirit

 Recognising this centrality of spirituality in inter-religious relationships. We commit ourselves therefore:

OHD, Jakarta, Indonesia, 31st July, 1996.