Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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22 PIM VALKENBERG religions=", While Aquinas does not seem to care about interreligious dialogue very much, something in his theological attitude could make him a predecessor of modem pleas for interreligious dialogue very well. That is why a more indirect approach to the issue of Aquinas and interreligious dialogue is necessary. This is an approach which investigates the theological genre of defensio fidei or apologetics. 2.2 Christian apologetics and Islamic kaläm: a mutual influence It has often been remarked that Christianity, by comparison with other religions, emphasizes its doctrinal contents quite strongly. Therefore, systematic theology as the scholarly reflection on these contents, has always played a considerable part in the history of the Christian churches. Within this reflection, two major types of concerns may be distinguished. The first type tries to unfold the contents of Christian faith in a systematic way, relating them to the Scriptures as their core on the one hand, and to the experiences of modem believers as their horizon on the other hand. The second type tries to give account of the reasonableness of these same contents in view of those who do not share the same faith. While the average dogmatic or moral theologians wrote their books for a Christian public, the second type of systematic theology which is usually called fundamental theology, cannot limit itself to Christians only: it has to theologize in front of the others. Historically speaking, these others were labelled as Jews, Greeks, pagans, heretics, Saracens, Turks and atheists. Nowadays, the nonbelievers are rather agnostics or the sceptics in ourselves'", The task of defending and justifying Christian faith before the forum of non-believers of different kinds, has often given fundamental theology a strong polemical or apologetic overtone. But because of the impact of religious plurality, modem fundamental theology has gained 38 Nostra aetate, no. 2, quoted in Dupuis, Toward a Christian Theologyof ReligiousPluralism,p. 164. 39 In this respect, I found a recent publicationby a Dutch theologian very convincing: A. Houtepen, God, een open vraag: theologische perspectievenin een cultuurvan agnosme,Zoetermeer1997.
AQUINAS AND INTERRELIGIOUS DIALOGUE 23 a dialogical accent as well". If fundamental theology aims at achieving communication with others about God's initiative of salvation for humankind, then its mode of proceeding is either apologetic (if communication is hindered by antagonism), or hermeneutical (if it is hampered by lack of understanding), or dialogical (if it is blocked by inaccessibility)". Historically speaking, fundamental theology has mostly been written in situations of antagonism, and therefore the apologetic or polemical mode of proceeding has been the predominant one. So, the history of theologians communicating with others has largely been a history of apologetics", while the history of theological dialogue remains to be written". But if apologetics and dialogue are two different manners of performing the same theological task, then a future dialogically oriented theology may learn from the history of apologetics. Moreover, many of the texts presented as dialogues will on closer investigation tum out to be apologetic or even polemical texts, while some forms of apologetics contain elements that would fit in well with a dialogical attitude. ". The history of Christian apologetics. has already been sketched elsewhere". Within the framework of this article, it will be sufficient to say that the justification of Christian faith has been a necessity from its very beginning, both in front of the authorities of the Jewish religion, from which this distinctive kind of halacha originated", and 40 "In diesem Sinne finden sich ein apologetisches und ein dialogisches Bemühen zusamrnen", H. Waldenfels, Kontextuelle Fundamentaltheologie, Paderborn 1985, p.5. 41 Waldenfels, o.C., pp. 71-80. 42 Cp. A. Dulles, A History of Apologetics, London 1971. 43 Dupuis, Toward a Christian Theology of Religious Pluralism, p. 26; Waldenfels, Kontextuelle Fundamentaltheologie, p. 77. 44 See the book by Avery Dulles, A History of Apologetics, mentioned above. 45 Cp. P. Valkenberg, "Christ and the Other Ways", Die widerspenstige Religion: Orientierung fûr eine Kultur der Autonomie? (FS H. Häring), Hrsg. T. van den Hoogen, H. Küng, I-P. Wils, Kampen 1997, pp. 377-396, here p. 384.
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