Alan Berger: Trialogue and Terror
Alan L. Berger, ed., Trialogue and Terror: Judaism, Christianity, and Islam after 9/11 (Eugene, OR: Wipf and Stock, 2012), 288 pages, ISBN 9781608995462.
Trialogue and Terror: Judaism, Christianity, and Islam after 9/11accomplishes several significant tasks for today’s critical interreligious discussion context. First, it points beyond general interreligious dialogue to the need for a particular “trialogue”—or three-way conversation—among the Abrahamic faiths (Judaism, Christianity, Islam). Second, it calls attention to the reality of religion-related violence, that is, religious terrorism, as a primary factor contributing to the need for this specific trialogue. And third, it presses upon readers the impact of the September 11, 2001 attack on the World Trade Center and the Pentagon in the United States regarding the current state of both of the previous points. In short, Jews, Christians, and Muslims have a special responsibility and opportunity to engage one another in peacebuilding conversations because of our mutual entanglement in fatal violence. This argument is made ever more cogent by the example of 9/11, which serves forever as a reminder and motivator that truly pious people must act together to stop the madness driven by ignorance and suspicion. Alan Berger is well qualified for leading a project devoted to these monumental tasks. Berger is Raddock Family Eminent Scholar Chair of Holocaust Studies and directs the Center for the Study of Values and Violence at Florida Atlantic University. He has written, co-authored, and edited numerous books, including The Children of Job, Second Generation Voices, and Jewish-Christian Dialogue.
In Trialogue and Terror Berger has assembled an erudite and impressive team of fifteen scholars (also devotees and advocates) representing each of the Abrahamic faiths. These men and women straightforwardly confront the tremendous challenges facing these religions today and systematically engage major issues that are raised thereby, especially in terms of peaceful coexistence. If no other reason than that, this text is well worth the read! Without simply regurgitating the Table of Contents, these interreligious experts discuss the “golden age” of interreligious dialogue, salvation, the afterlife, the role of education in religious identity, the unique history of Jewish-Christian-Muslim dialogue, especially after 9/11, and distinctions between dialogue and trialogue. They also discuss Catholic identity in relation to Jews during the administration of Pope Benedict the XVI, the essentials of personal Christian belief, issues of globalization and human rights, and biblical input from the Book of Job. They contrast dialogue with confrontation, argue for a natural alliance between Jews and Muslims, relate Islam to peacebuilding, propose transformation through dialogue in terms of a Muslim search for identity. And they describe a personal journey through layers of religious models and examples into a place of expanded self-identity and increasing openness and respect toward others—largely through direct, unprecedented personal contact with religious others that helped transcend previous deeply entrenched stereotypes.
Of course, any book encompassing such far-reaching diversity both in contributors and content can be a bit uneven at times. Yet the overall effect of this work is a remarkably consistent and congruent depiction of the need for and nuances of trialogue in the Abrahamic traditions. True enough, at times one may feel one is in a no-holds-barred environment (as when David Patterson incorrectly claims Paul taught that Jews are ‘children of the devil’ and then blames subsequent anti-Semitism on that mistaken assumption). But even then surprising insights often surface (as in Patterson’s astute insistence that our perception of another’s part in the afterlife affects our treatment of them in this life). Moreover, this is one of those texts which frequently challenge many of our basic assumptions and presuppositions (see Mary Boys’ bold claim that Christian theology and spirituality cannot be complete without faithful interaction with an enduring Judaism). And there is at times an attractive integration of persuasive scholarship with personal touch (Akbar S. Ahmed’s spiritual and ideological journey in Islam is riveting reading). This text will likely be most appreciated by and helpful for scholars and clergy desiring to understand the complex dynamics which constitute the gargantuan task of bringing together for constructive conversation and cooperation three of the world’s oldest and largest religions which clearly have so much in common and yet exist in such stark contrast.
As for Berger, he has no qualms about labeling the perpetrators of 9/11 religious fanatics and murderers. However, the focus now must be on repairing and restoring a hurting, wounded world. While all the religions, and even the non-religious, have a role to play in this restoration, he argues that Judaism, Christianity, and Islam must be at its forefront. After the inexcusable carnage of 9/11 the abiding truth that emerges is that religion and religious beliefs, both good and evil, are very much a factor in human existence. Obviously, religious faith is certainly not fading away into oblivion. In fact, religion may hold a vital key to opening the door for peaceful coexistence among human beings co-inhabiting planet Earth.
Yet Berger appears equally concerned about religious absolutism as well as secularism run amok, both of which may lead to tyranny and fascism. Nevertheless, in a post-Holocaust world, such developments as the Roman Catholic Vatican II Council’s promulgation of Nostra Aetate (1965), with its brief but pungent exhortations on improving relations between Christians and other religions, are hopeful signs. Berger argues that increasing understanding between the religions is essential. Presently, a specific and primary challenge is gaining authentic understanding of Islam—and also its adherents gaining authentic understanding of Jews and Christians. Yet he readily admits that even between Jews and Christians the path to dialogue and understanding has been long, tortuous, and frequently tragic.
Berger suggests it is critically important to recognize that each of the major Abrahamic religions has great diversity within their own ranks. Islam in particular must struggle to face the challenge of separating mosque from state. Islam must learn to listen to moderate voices within its own tradition. Berger expresses concern that extremists within Islam may dictate behavior. But Berger seems convinced that meaningful trialogue between Jews, Christians, and Muslims of good will is the best way forward in offsetting the vicious agenda of extremists with their deadly intentions. For him, not only the dignity but the survival of humanity is at stake. Berger thus describes Trialogue and Terror as contributors respectfully listening and speaking to one another. I would add that our participation is just as worthwhile.
The basic thrust of Trialogue and Terror may be illustrated in the following. Recently I heard a Church of God (Cleveland, TN) pastor testify about being raised in a rural community in an isolated valley. There was no racial diversity. There was no real religious diversity either. It was only after coming out of that environment into a world that includes all kinds of diversity that my pastor friend became able to accept others unlike himself. Eventually, he came to see that ability as God’s blessing. Today he enjoys a powerful ministry among racially and religiously diverse people groups. So it is with interreligious dialogue. And it is vitally important for church leaders, pastors, and local congregations to catch an inclusive vision such as given by the Spirit of Christ to Apostle Peter (Acts 10:9-19). This is not mere sentimentality, it is reality. Jews, Christians, and Muslims in authentic conversation coupled with concrete cooperation may very well be an essential element in an antidote for the poisonous rationale of much of religious terrorism.
Disappointment, hope, and rage permeate the pages of Trialogue and Terror. However, in spite of obvious diversity and even outright disagreement, one thing that comes through loud and clear is that many devout and reflective people from all three traditions continue to affirm the essentiality of interreligious dialogue in general and Jewish-Christian-Muslim trialogue in particular. This reader can hardly avoid an idea that such would be the obvious conclusion of contributors in a book on interreligious dialogue and Abrahamic trialogue. While I am in complete agreement, I cannot but wonder whether this affirmation matches the majority opinion in any of the respective religious traditions. I suspect it does not—at least, not yet. Nevertheless, I am encouraged in an optimism that commitment to dialogue (and trialogue) will eventually finds its place within the rank and file of not only scholars and advocates but also everyday religious practitioners across the spectrum. If that optimism is ever realized, it will likely be due, in large part, to the courageous work of interreligious dialogue participants such as we see exemplified in the text under review here. In my opinion, a post-9/11 failure to engage religious others in the hard, honest work of interreligious dialogue is tantamount to a global death wish.
Reviewed by Tony Richie
Publisher’s page: wipfandstock.com/store/Trialogue_and_Terror_Judaism_Christianity_and_Islam_after_911
