I decided to make some minor updates to my book, “Dialogue in Diversity: Christians in Conversation with a Multi-faith World” during quarantine.
I decided to put the Introduction here.
Imagine that you have a toolbox. Maybe you are a carpenter, but in your toolbox you have only one tool — perhaps a hammer. Can you build a house only with a hammer? Poorly at best. Can you hammer screws? Again poorly. Other tasks are likely even worse — leveling, sawing, drilling, and more.. The carpenter would be exhausted and the constructed house would be a disaster.
A wise carpenter has three things:
- What. A toolbox with a variety of tools associated with his craft
- How. Skills to use each of the tools effectively
- Which/When. Wisdom to know the right tool to use for each task
Now imagine that each Christian has a toolbox of skills associated with serving God. Some tools may be spiritual disciplines such as prayer, Bible study, witnessing, and meditation. Other tools may be less specifically religious such as teaching, polemics, argument, encouragement, and counseling. Having a wide variety of skills/disciplines is important, but this is not enough.
One must know how to use each tool well. A carpenter may own a power saw, but still need considerable training to use it expertly. A minister may “know how to preach,” but still there is a great distance between this and preaching well or effectively.
Skillful use is not enough. One must have the wisdom to know the right tool to use in each specific circumstance. Some people are very skilled in prayer, but as important as prayer can be, there are times when prayer is the wrong tool… or at least an inadequate tool. A hungry neighbor needs something in addition to prayer. There are times when preaching is needed, and times when it is inappropriate or unhelpful.
This book is about a tool — dialogue. Specifically, it is about the tool of dialogue, and how it can be used effectively as a Christian minister in interacting with people of other faiths.
At a basic level, most everyone knows how to do dialogue. But this does not mean that everyone is equally competent to dialogue well. This also does not mean that everyone knows when to use it and when not.
This book is primarily aimed at missionaries and ministers who work in cross-cultural or religiously pluralistic settings. However, the places on earth that are monocultural or religiously monolithic are decreasing rapidly. Therefore, there are fewer and fewer ministers who can say that they are competent in their ministry without skills in interreligious dialogue.
Philosophically, this book sees interreligious dialogue as seeking understanding. This is in contrast to those who see it primarily in terms of either focusing on similarities (“common ground” or relativizing approach) or on differences (apologetic approach). As such it is consistent with Evangelicals, who take very seriously their own truth convictions regarding religious faith. However, it also challenges the presumption of many Evangelicals that the most effective way to interact with people of other faiths is through preaching, teaching, or arguing.
Sadly, a book is by its nature a form of one-way communication. Since this book is about dialogue, it is my hope that readers will have an opportunity to go through this book with others — and especially with others of a variety of viewpoints. Dialogue, as a tool, is practiced, not simply read about; and is made sharp through practice with those of diverse opinions.