In Dialogue With The Other, Let Them Proclaim Themselves

Last updated on: April 26, 2017 at 4:01 pm by Henry Karlson

In Dialogue With The Other, Let Them Proclaim Themselves 2017-04-26T16:01:44-05:00 Henry Karlson

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When dealing with people coming from non-Christian faiths, we must keep in mind that they will believe doctrines which are either not the fullness of truth or, worse, teachings which are dangerously false. Due to their ignorance, we must not ascribe to their error an evil intent. Of course, some could purposefully teach what is wrong for their own profit, but those who believe what is said will, in the end, believe because they believe it is true and they desire to follow the truth. It is for this reason, when a non-Christian says something about God which is outright false, we should not take it as blasphemy – unless, of course, our interlocutor makes it clear they are trying to offend us and God. Nicholas of Cusa points out that we must be careful when calling heretics blasphemers, because, once again, their intention is likely not to attack God:

Blasphemy with the mouth is when someone speaks insulting words against God, wishing to avenge himself against God, and names members which should not be named.

And it is a very great sin because of the wicked intention of wounding God with one’s tongue, etc. Neither the Jews nor the heretics have such an intention, because they think they do well, etc. It is a very great sin because a lesser man is inclined to this sin; it is against the best, the most noble being. [1]

When dealing with people who believe differently from us, we must be open to them and listen to what they have to say. We must be careful not to implicate on them an evil desire – we must not try to “read into” what they have to say and believe that what they say is being said due to some other, ulterior motive. Of course, if they declare such a motivation we can, and should, mention it and criticize it if the motive is indeed evil. If you go into a conversation and tell someone you disagree with the reason they disagree with you is because of some motive which they do not hold, all you will do is hinder your own case. Christians must be extremely careful when dealing with non-Christian religions and make sure they follow this to the letter. For if Christians, when engaging people of other faiths, make all kinds of accusations about that other faith which its adherents do not acknowledge as being true, all they have done is made sure their dialogue partner will not be open to hearing what Christianity has to teach. Why should they? If someone told you that you did something you did not do, and convinced many people you did it, you would not hold them in esteem and would not likely listen to what they have to say about themselves.

St. Augustine understood this principle. When he engaged the Platonists, for example, he was willing to acknowledge their own use of the word “god” differed from what Christians meant by the same word:

If the Platonists prefer to call these angels gods rather than demons, and to reckon them with those whom Plato, their founder and master, maintains were created by the supreme God, they are welcome to do so, for I will not spend strength in fighting about words. For if they say that these beings are immortal, and yet created by the supreme God, blessed but by cleaving to their Creator and not by their own power, they say what we say, whatever name they call these beings by. And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, The God of gods, the Lord has spoken; and again, Confess to the God of gods; and again, He is a great King above all gods. And where it is said*, He is to be feared above all gods*, the reason is immediately added, for it follows, for all the gods of the nations are idols, but the Lord made the heavens. He said, above all gods, but added, of the nations; that is to say, above all those whom the nations count gods, in other words, demons. By them He is to be feared with that terror in which they cried to the Lord*, Have You come to destroy us*? But where it is said, the God of gods, it cannot be understood as the god of the demons; and far be it from us to say that “great King above all gods” means “great King above all demons.” But the same Scripture also calls men who belong to God’s people gods: I have said, You are gods, and all of you children of the Most High. Accordingly, when God is styled God of gods, this may be understood of these gods; and so, too, when He is styled a great King above all gods.[2]

It is this spirit which, although never lost in the works of theologians and philosophers, was brought out in the open at Vatican Council II in Nostra Aetate:

Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing “ways,” comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men (NA 2, Vatican Translation).

It is also in this spirit she asks the faithful to encounter people of over faith with good will and to overcome the prejudices of the past. Christians have had a long history with anti-Semitism. Rumors and lies were spread about the Jews. Even though we can find someone like Reuchlin elegantly defending their rights, gossip got the best of many and the Jews were often turned into a scapegoat. The history of such maltreatment by Christians to Jews allowed for generations of Christians to look back and declare their adherence to the past, to tradition, in their assault against the Jews. It became a dark, anti-Christian tradition which had been wed to the hearts of the faithful. It was as if it were some intelligent parasite had gained control over otherwise good men and women, turning them into puppets for its malicious desire. Thus, at Vatican II, the Church made a bold statement against such anti-Semitism, trying to exorcise the control of this parasite from her faithful:

Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone (NA 4).

The Jews are not the only ones Christians have failed to treat with charity. Black legends against other faiths have often found their home in the Christian consciousness, and those who would exorcise such demons are met with violent opposition. Nonetheless, Nostra Aetate makes it clear, Christians have much to answer for in their treatment of others, and they must make amends by overcoming the biases of the past. Muslims, like the Jews, are highlighted as being given similar mistreatment by Christians, acknowledging, however, that Muslims have equally mistreated Christians in a like fashion. Nostra Aetate urges both to overcome what has been falsely said by each other, and rather, come together and actually learn from each other, to come to know each other as they really are, not as provocateurs would have people believe:

Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom (NA 3).

This is, at heart, what Nicholas of Cusa wanted when he wrote De Pace Fidei centuries before Vatican II. The violent conflicts between religions hurt them, because it led them to act contrary to the moral truths which they held in common. Although the desire for the truth fueled contentions, the means by which the conflict was waged did not fit such a noble goal; thus Nicholas hoped that God would find a way to ease the tensions and help bring harmony among the peoples of the earth:

For this strife occurs for the sake of You, whom alone all |men| worship in everything they are seen to adore. For no one, in whatever he is seen to desire, desires |anything| except the good, which You are. And in all intellectual inference no one seeks anything other than the truth, which You are. What does that which is alive seek except to continue living? What does that exist seek except to continue existing? You, then, who are the giver of life and of existence, are the one who is seen to be sought in different ways in different rites, and You are named in different names; for as You are |in Yourself| You remain unknown and ineffable to all. [….] Therefore, do not hide Yourself any longer, O Lord. Be propitious, and manifest Your face; and all peoples will be saved, who no longer will be able to desert the Source of life and its sweetness, once having foretasted even a little thereof.[3]

Vatican II helped remind Christians of their common heritage with the whole of humanity. It is not a new teaching, as many tried to claim. It is rather the reestablishment of a truth which had been lost to many Christians in the centuries of war which had taken place after the Reformation.

[1] Nicholas of Cusa, Sermon 21 in Nicholas of Cusa: Writings on Church and Reform. trans. Thomas M. Izbicki (Cambridge: MA: The I Tatti Renaissance Library, 2008), 349.

[2] St. Augustine, City of God IX.23 in NPNF1(2):178.

[3] Nicholas of Cusa, De Pace Fidei I.5 in Nicholas of Cusa’s De Pace Fidei and Cribratio Alkorani. Trans. Jasper Hopkins (Minneapolis: The Arthur J Banning Press, 1994), 35.

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