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SAN ANTONIO • Representatives of the three Abrahamic faith traditions — Judaism, Islam and Christianity — came together at Oblate School of Theology (OST) on Oct. 4 to share and learn from one another in a spirit of brotherhood. Discussed were the roles of hazzans (cantors) and rabbis, imams and bishops, as well as how they prepare for these roles.
The evening was the first of a two-part series, titled: “On Whose Authority? How Religious Authority is Developed and Used in Judaism, Christianity and Islam.” Part two will take place on March 7, 2007, and explore how the authority such leaders have is used and misused.
Representing the three traditions were Hazzan David Silverstein, JD, leader of the new Congregation Israel; Imam Omar Shakir, spiritual leader of Masjid Bilal Mosque; and Scott Woodward, D.Min., assistant professor of Pastoral Theology at OST. Hazzan Silverstein’s presentation was featured in the previous issue of Today’s Catholic.
Imam Omar Shakir
The title imam literally means one who is “out front,” or leader, said Imam Omar Shakir. The role of imam is subject to interpretation, he noted, but he believes it most accurately can be described as meaning the leader of a Muslim community, rather than just a prayer leader. “He represents the office of the Prophet Mohammed,” he said, noting, “We are not prophets or as great as the Prophet, but we represent the great message and legacy that he left.”
In Islam there are two authorities, he related. First is God’s word as found in the Koran and, second, the life example of the Prophet Mohammed. Noting that Mohammed established the first Islamic state, Imam Shakir added, “And I have to tell you, it does not resemble any of the Islamic states in the world today.”
Mohammed was a leader in a total sense, he said, with God giving him guidance in all areas of life. “So he was not just a spiritual leader, but he was a family man. He showed us how to be husbands, how to be wives,” he said. He went on to relate that Mohammed is not worshipped as God, but revered as a human being who was infallible as a prophet and messenger of God. Being human, he did have human weaknesses, but it is this that makes him the best human model, he said. “We can relate to him because he is human.”
Central to followers of Islam is the idea that God is at the head of their lives. “There is no separation between church and state,” said Imam Shakir. “We follow his guidance in every quarter of our lives.” He refuted this as being a theocracy because Muslims do not believe in the infallibility of human beings. “There is no one walking around — no sheik, no imam, no one — who is getting divine messages and
speaking to us,” he stated.
Leadership in Islam is considered a sacred trust, with the leader being looked on as one might a brother. “We believe that the leader is going to be held accountable on the day of resurrection for how he leads his public,” he said, adding that the community is also accountable to their leader and to God.
While scholarship is important, he related that the choice of a Muslim leader is based foremost on character, with the leader seen as representing the Koran and traditions of Mohammed, as well as the “healthy aspirations of the public they represent.” And his agenda must be part of the community’s agenda.
“Without my community,” said Imam Shakir, “I’m not a leader. It is they who decided that I would be a leader.” He went on to note that in Islam leaders can be elected or appointed, but if appointed they are never forced on a congregation, but must be ratified by them and given a vote of confidence.
Regarding preparation for imams, he noted one does not necessarily have to pursue a specific degree in academia, but does go through a formal training process. He must have a certain amount of knowledge, however acquired, as it is his responsibility to “Islamize” (a phrase coined by Imam Shakir) everything in the community.
He noted people counsel with imams in a variety of areas, including education, politics and religion. “When the imam gives advice, he gives advice with God’s will, God’s pleasure in mind, not himself,” he said, noting the leader does not lead as a dictator or monarch, though may have the final say on matters.
“There are no kings in Islam,” he said. “That’s a non-Islamic concept.” He related that when Mohammed did not have divine revelation to guide him, he would consult with other believers for advice. “If there are areas that are ‘gray,’” Imam Shakir noted, “then we bring the best minds together — men and women — and we consult with one another to come up with a conclusion that we believe would be pleasing to God.”
As to duties, he related that the imam leads the Friday prayer services, officiates at weddings and funerals, and teaches and counsels. Prophet Mohammed described the leader as a servant, he said, and that should be the attitude of an imam.
He went on to describe Islam as coming to establish a participatory democracy, meaning giving people input and some say over those who govern them. He admitted, however, not all Muslims agree with this. “When you see dictators in the Islamic world, they have a totally different agenda,” he said.
He concluded by referring to Mohammed as being “in tune with Mother Nature,” something he sees as more valuable than formal learning. “I am not discounting academic knowledge,” said Imam Shakir, “but what I am telling you is God has given each of us something innate, something instinctive that can guide you when your knowledge runs out. And that’s what we should trust.
Scott Woodward
Woodward began by noting that the use of authority in Christianity is fairly broad and that he would be speaking that night only as related to Catholicism. For Christians, and Catholics in particular, he said that ultimate authority lies in the revelation of Jesus Christ and the gift and continued guidance of the Holy Spirit. He quoted from the Gospel of John, “The advocate, the Holy Spirit that the Father will send in my name, he will teach you everything and remind you of all that I told you.”
Since almost the beginning of Christianity, he said, the church has maintained an ordered system of leadership consisting of bishops, presbyters or elders and deacons. The word bishop comes from the Greek word for overseer and it is the bishop who is responsible for overseeing all that takes place. The role of presbyter, or priest, has changed considerably over the years, he related, and the deacon is there to serve the people and support the work of the bishop, especially with practical concerns.
Bishops, the heads of local churches, gained importance historically as eyewitnesses of Jesus began to die off. Most members of the early church were not very concerned with the authority question, said Woodward, as they believed Jesus would be returning any day and their primary concern was “Let’s get the word out!” When the prophets, apostles and teachers who had witnessed Jesus’ life began to die off, the concern with passing on the truth began to grow, as accounts of his life were being written that were not true.
Bishops, chosen by the Holy Spirit to lead the church in certain areas, became the logical ones to serve as protectors of the truth, and a list of their qualifications began to be written down, as seen in the First Letter to Timothy and the Letter to Titus. These stated that a bishop should be hospitable, not a lover of money, able to manage his own household, and with a good reputation both inside and outside of the community.
Woodward noted that it is the bishops’ responsibility to see that the teachings of Jesus are passed on to future generations. “As the importance of this task grew, so did the importance of the bishop,” he said. Today, the bishop presides at Eucharist, baptisms and weddings and, in the Western Church, he retains the final sealing of baptism, confirmation. He also appoints and ordains presbyters and deacons.
At the Second Vatican Council in the early ’60s, Woodward related, a document titled The Decree of
the National Office of Bishops in the Church was issued, describing bishops as “designated by the Holy Spirit to take the place of the apostles as pastors of souls and to perpetuate the work of Jesus.” While people may think of dioceses as geographic areas, said Woodward, they are defined by this document as “certain portions of the people of God.”
Bishops’ principal duties, he said, are to proclaim the Gospel, promote catechetical instruction, train catechists and assume responsibility for apostolic works and missionary, charitable, social and educational activities. They also act in groups, the most obvious being the College of Bishops, whose head is the bishop of Rome, the pope, who is the supreme authority of the church, acting under the Holy Spirit.
In the early church, bishops were elected with the approval of neighboring bishops, Woodward noted. However, as the size of churches grew and things became more political, bishops came to be appointed, though still with the approval of neighboring bishops. Eventually, as the role of the bishop of Rome as an international leader grew, the pope began to appoint all bishops, though still looking to his fellow bishops for advice.
For a time, immediately following Vatican II, this consultation process expanded to include canvassing all members of the clergy and religious in a diocese, as well as at least 100 members of the laity there, as to likely appointees. However, this changed over time, and today the pope looks to his fellow bishops to suggest candidates.
“Bishops are appointed from among the priests,” said Woodward. “There is no special school or further education that is required to be a bishop, other than ordination to the priesthood.” This requires at least five years postgraduate studies, he said, with most bishops having done additional study in the areas of church law or theology. He added that the titles of archbishop and cardinal are honorary appellations and they are part of the hierarchical structure that helps organize the church.
A question and answer session followed the three presentations, the final question asking how the three faiths are taught to respond to those of differing faiths. Hazzan Silverstein noted that Jews are instructed to welcome “the stranger,” remembering that they were once strangers in the land of Egypt. Woodward remarked on Christianity’s roots lying in Jewish tradition and on Jesus’ predominate Gospel of love.
Imam Shakir answered that Islam teaches love and tolerance as well. He concluded by quoting God’s words from the Koran: “I could have made you all believe the same way. My mission is to test you on what I have given you. So strive in the race towards all that is good, and on the day of resurrection I will tell you who was right and who was wrong.” |