Paper short abstract:

Drawing upon the tradition of kenotic Christology, I will argue why those of us linked with the dominant system (usually Christianity in the North Atlantic world) should especially practice and hone silence, listening, and humility in interreligious partnership, dialogue, and engagement.

Paper long abstract:

Self-identified “Liberal” Christians (like me) are overly-represented in fields like interreligious studies and comparative theology and are heavily represented at interreligious/interfaith dialogue conferences, committees, and events. Often they (we) find themselves (ourselves) speaking to one another with, perhaps, a smattering of those from another faith (usually also liberal) and perhaps an atheist participant. Liberal Catholic Theologians from the North Atlantic World (like me) are seemingly ubiquitous. We have spoken, dialogued, published, partnered together. Many of us have descried previous past failures of the Church and various missionary activities (let alone those linked with colonialism or violence). We have challenged the apparently intransigent, anti-pluralist hierarchy, and especially during the papacies of John Paul II and Benedict, have the scars to show for it.

It may be time, though, for another, or at least parallel, approach. Drawing upon the tradition of kenotic Christology, both biblical and theological, this paper will argue why those of us linked with the dominant system (usually Christianity in the North Atlantic world) should especially practice and hone silence, listening, and humility in interreligious partnership, dialogue, and engagement as a counter to our tendencies to overly-verbalize, not listen, and over-emphasize our ardor and strength—even if mainly through rebuking or critiquing our own traditions (note: how often in dialogue has a non-Christian presented a more healthy, positive version of Christianity than the (jaded, spiritually struggling) Christian? Jesus as God-Incarnate emptied Godself and revealed a type of power vastly different—a power of love that welcomed and invited the lost, broken, and feared. Following Jesus in relinquishing such apparent power, how would Catholic interfaith engagement and dialogue be empowered and strengthened by Catholic participants more likely to be silent, listen, and learn? How would Church teaching or a Declaration like Nostra Aetate change if this were so?