understanding islam by fr. theodore pulcini

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Understanding Islam

by Fr. Theodore Pulcini

Muslims now constitute a significant minority in Western countries, most notably France,

Britain, Germany, Canada, and the United States. Consequently, those in the West engaged in

theological discourse and pastoral work can no longer consign Islam to the outer limits of their universe of religious concerns. Islam is no longer just "over there," an exotic feature of distant cultures; it is a well-established component of our own religious landscape and

deserves attention from all who work to further the Reign of God in our culture.

Having taught courses in Islamic civilization as part of the religious studies curriculum at both

secular and church-related institutions, I can give ample testimony to the antagonistic imagesof Islam obtaining in, and actively perpetuated by, many Western circles. In some cases, it is

alarmism that fuels the antagonism ("Muslims are taking over the world!"); in others, the

indignation of post-modern Westerners who resent the very existence of a powerful religioustradition which seems to foster "unenlightened" values ("Islam is intolerant, it oppresseswomen, etc."). It is a situation fraught with the real possibility of bigotry and violence.

As "people of religion," we can be particularly effective in shaping religious sentiment toward

Muslims in our society. We can either stoke the fires of antagonism, feeding into the dominant societal trend of "demonizing" Islam and Muslims; or we can fight those fires, challenging

people to come to a well-informed, balanced appreciation of this "other" in our midst. Most of

us, I assume, would affirm the desirability of the latter option. I would like to offer a few

suggestions as to how that option might be realized.

First , expose the caricatures -- both our own and those of others. Such caricatures are usuallybased on the assumption that Islam is monolithic and that Muslim communities are homogene-

ous. Both assumptions are false. Just as there are many "Christianities," there are many"Islam's" and most have very little to do with "Islamism," that militant, extremist fringe of

Islam which, despite its claim to "traditionalism," actually violates such perennial Islamic

values as tolerance, forbearance, hospitality, and broad-mindedness. A number of excellent resources can help you in this process -- see the attached reading list. All the recommended

authors are Christians who have done much to dispel the rampant misinformation concerning

Islam. Second , reflect on what underlies our tendency to caricature Islam. Many in the Christian

world have thrown themselves headlong into the process of challenging the traditional shape

of our society and want to eradicate the very memory of its "oppressive" structures. Modernityis uncomfortable with the demands of tradition. When Islam presents itself -- unabashedly,

unashamedly -- as a traditional religion, i.e., as a religion based on the structures and valuesof a traditional cultural system, those who are shaped by secular culture wince. They are re-

minded of what our own communities once affirmed (and in some quarters, still do affirm) tobe true and what was once imposed (and in some quarters, still is imposed) as obligatory.



Moreover, I think many recognize, even if only reluctantly, that in dismantling the traditional

shape of our religious life, in many ways our religious communities have been debilitated. Islam's vitality and self-confidence reminds us of what we have lost. In short, the growing

strength of Islamic identity and the resurgence in Islamic practice only serve to underscore the progressive weakening of Christian identity and the steady diminishment of Christian practice

in secularized Western societies. We resent Islam's newly found vitality because it drawsattention to our present malaise.

Third , appreciate the practical, external expressions of faith that typify Islamic life. We have

much to learn in this regard from Islam. A few years ago even Pope John Paul II pointed to theMuslim fast during the month of Ramadan as an example of the kind of zeal and discipline

Christians should, but today rarely do, bring to Lenten fasting. Islam also requires regular prayer -- at least five times a day for the observant Muslim. (While at the University of

Pittsburgh, I would regularly chance upon a Muslim student in a quiet corner of a library"making Salat" on a prayer rug.) How many Christians can claim to set aside time for prayer

so regularly? Muslims must give alms (zakat), not just when they feel moved to do so but as a

requisite part of their religious practice; year by year they return a certain percentage of theirwealth to the community to even up the inequalities that separate the "haves" from the "havenot." Do we feel so obliged to bridge the gap between the rich and the poor in our communi-

ties? Islamic life requires pilgrimage, an experience now largely de-emphasized in modernChristian life. It requires bodily acts of worship like bowing and prostrating, gestures often

dismissed as archaic to the "sophisticated" modern Christian. In short, for all of our talk of

"incarnation" Christianity, we are becoming a religion less and less likely to enflesh our religious sentiments in external expression. We stress thought and emotion over physicality,

enforcing a kind of neo-Gnosticism that sees religion primarily as a "spiritual" sentiment,having little to do with bodily performance. This is, I would say, a most unfortunate trend.

Islam reminds us of the need for physical religious enactment.

Fourth , highlight the Islamic emphasis on community life and on the individualaccountability to community standards. As Christianity in the Western world becomes more

atomized and Christian spirituality more privatized, Islam provides a strong testimony to the power of community. One of my Muslim students once remarked, "Wherever I go, whether in

the Islamic world or outside it, even if I cannot find a local community of Muslims, I amalways aware that I am part of a worldwide community. This is always at the forefront of my

mind. It forges my whole identity. It guides my every action. The Ummah [Islamic community]

gives me strength, and I willingly give it my loyalty." In a culture where commitment toreligious community is becoming increasingly rare, and accountability of any sort (whether toa religious tradition or any other "authority") is seen almost as an infringement of personal

rights, the communocentric emphasis of Islam can seem somewhat archaic. It should, however,challenge us Christians in particular to revitalize our communal structures, even if that means

drawing boundaries between ourselves and "the world," boundaries that have been blurred by

encroaching secularization. In re-thinking our definition of religious communities and

re-shaping the dynamics of life within them, we can learn some valuable lessons from theMuslim experience.



http://www.islamfortoday.com/pulcini.htm

Fifth , use dialogue with Islam as a way not only to increase our appreciation of the Islamic

tradition but also to deepen our appreciation of the distinctive features of our own. Make nomistake about it: despite sizeable areas of "common ground," there is a wide theological

chasm between Islam and Christianity. It was largely in reaction to an often distortedresentation of Christian doctrine that Islam formed its own doctrinal heritage. Islamic

doctrine challenges us to embrace anew those facets of Christian theology which differentiateus from Muslims -- especially the mystery of the Trinity and the divine Son ship of Christ -- and

then to find new and ever more insightful ways of articulating these dogmas. Simple repetitionof traditional formulas usually does not suffice to foster greater understanding of Christianity

among Muslims (or among Christians, for that matter)! In questioning the central Christiandoctrines, Islam serves us well: it requires us to focus specifically on those distinctive beliefs

that are constitutive of our view of God and the world and to find more effective ways of proclaiming and explaining them both to those within the "household of Christianity" and to

those without.

Sixth , and finally, make personal contact with Muslim communities and individuals. It is much

more difficult to caricature people we know than those we keep at a distance. Call the local Islamic center and ask to be put on the mailing list. These centers often sponsor lectures of public interest; attend one and talk to members of the host community. Groups from the

mosque and your church may want to exchange visits. Social service programs can provideopportunities for mosque and church to join together in a common cause. The possibilities for

such encounters abound and, if realized, usually bear much good fruit.

Conclusion: On their course evaluation forms, two students in my "Introduction to Islamic

Civilization" wrote remarks that I found especially gratifying. The first wrote, "When I signedup for this course, I had nothing but disdain for Muslims; now I am actually able to see the

beauty of their religion." The other wrote, "Studying Islam has made me better able to see whatit means for me to say that I am Christian." These students articulated well what I consider the

two main reasons for us to come to an appreciation of Islam. Doing so will enable us not onlyto affirm this important "other" in our midst and but also to clarify our own identity.

[reprinted from In Communion issue 10, July 1997] Recommended reading:Cragg, Kenneth. The House of Islam. Belmont, CA: Wadsworth, 1975 Denny, Frederick. W. An Introduction to Islam. 2nd ed. New York: Macmillan, 1994.

Esposito, John. Islam: The Straight Path. Oxford University Press, 1991.

Haddad, Yvonne Y., ed. The Muslims of America. Oxford University Press, 1991.and Adair T. Lummis. Islamic Values in the USA: A Comparative Study. Oxford University Press, 1987.

Speight, R. Marston. God Is One: The Way of Islam. New York: Friends Press, 1989.

Fr. Theodore Pulcini, a priest of the Antiochian Orthodox Christian Archdiocese of North

America, is Assistant Professor of Religion at Dickinson College, Carlisle, PA 17013. His

articles have appeared in Diakonia, The Journal of Ecumenical Studies, Church Divinity,Commonweal, and St. Vladimir's Theological Quarterly. His essay is reprinted from New

Theology Review.

understanding islam by fr. theodore pulcini

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