Preserving Integrity: Lessons on Interfaith Prayer from the University

Abstract

Click to increase image sizeClick to decrease image size Notes Respectful Presence (Louisville, KY: World Ministries Division-PCUSA, 1997). Henri J. M. Nouwen, Reaching Out (New York: Doubleday, 1975), 71. For more on the use of ordinary language in interreligious dialogue see George A. Lindbeck, The Nature of Doctrine, 25th anniversary ed. (Louisville, KY: Westminster John Knox, 2009), 132–33. Sr. Joan Chittister, OSB, Prayer for World Peace (Pax Christi USA, http://www.paxchristiusa.org/news_Events_more.asp?id=1310, accessed Jan. 31, 2011). Respectful Presence suggests that all of the communities participating in such an event be able to select their own leader to represent them in planning discussions. This should help to ensure that particular communities can participate with integrity. In our setting, the non-Christian communities do not have sufficient cohesiveness to identify their own leadership. The chaplains therefore must be responsible for preserving space for individual integrity even when inviting non-Christian participants to the planning of these events. I suspect that this preservation of space would not be a problem in civic communities where religious centers (synagogues, temples, mosques, churches, etc.) capable of selecting their own leaders are more easily identifiable. The position that assumes that all religions pray to the same God is itself a religious commitment, but it seems that it is not one that is consonant with most traditions of Christianity or many other world religions. This assumption, which presumes to defend the integrity of all religious traditions, actually violates the integrity of most of them. I would argue that one exception would be Christian participation in Jewish prayer and worship as an acceptable but not sufficient expression for the Christian. St. Paul imagines Christians as grafted into the Jewish community and covenant. While Jewish persons have good reason to take issue with this concept, Christians need not have anxiety about participation in Jewish worship because of their status as, to quote Paul, “adopted” sons and daughters of Israel's God. This expression of worship would never be sufficient for the Christian because the Christian is committed to becoming, making, and baptizing disciples in the name of the Father, the Son, and the Holy Spirit. Shared service projects seem to me to be the best way toward unity among interfaith communities. Shared service seems to provide more opportunity for substantial relationship that can lead to meaningful dialogue. And shared service invokes far fewer anxieties about participation from those who are concerned with their religious integrity. Additional informationNotes on contributorsJeremiah GibbsJeremiah Gibbs is a credentialed minister with the Assemblies of God and serves as university co-chaplain and director of the Lantz Center for Christian Vocation and Spiritual Formation at the University of Indianapolis. He has published articles on Pentecostalism and apologetics, and he blogs atemergentpentecost.blogspot.com.