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April 2003
Vol. IX, No. 3
The Dialogue Between Truth and Love
Grant recipient David Steele has organized and facilitated more than 40 interfaith dialogues in the Balkans over the past decade. He led his first dialogue in 1993, with religious leaders from Serbia, Croatia, and Bosnia-Herzegovina.
The legacy of past dialogues continues to be felt, as former partners and organizations that grew out of that work continue dialogue and peacemaking in the Balkans. In Croatia, for example, the Center for Peace, Non-Violence, and Human Rights, in Osijek, independently continues dialogue and supports follow-up activities. Steele helped create organizations in Bosnia-Herzegovina and Serbia to take over interfaith activities.
The Quest for Truth and Love
People mean different things when they say religion is or is not a factor in a conflict, notes Steele. However you explain it, in numerous places —Northern Ireland, the Balkans, and the Middle East, for example—religion serves as a "boundary marker" for identity. What distinguishes Bosniaks (Bosnian Muslims), Croats, and Serbs? When Yugoslavia broke apart, people had to ask themselves: "If I am not Yugoslav, who am I?" Many turned to religion as identity.
All the major faiths share two basic tenets, says Steele. First is the call to love one's neighbor—and even one's enemy—and to show hospitality. Second is the call to affirm the truth as revealed by God according to one's own tradition.
There is often tension between love and truth. Steele advocates letting religious communities reconcile that tension among themselves. When religious communities make the difficult step of owning their identity separate from ethnicity, progress can be made.
David Steele at an Institute training in 2001. |
Telling Their Stories
"Identifying with people on a gut level, a personal level, and showing them that you care about them and what happens to them goes a long way," says Steele. He believes storytelling is among the most important elements in interfaith dialogue. For example, admitting how one's own actions have contributed to an existing tension, or telling about an incident that demonstrates respect for the other party's quest to balance "truth" and "love," can have a powerful effect.
"I believe that it is important to begin with people where they are, to understand their grievances, fears, and needs before attempting to help them see beyond their own perspectives. If people feel understood, they are more likely to open up to new perspectives and ideas that may lead a group into creative problem solving."
From Words to Deeds
At the end of each seminar, there is a brainstorming session designed to generate ideas that could increase interfaith cooperation. The biggest key is follow-up. Most follow-up activities require staff on the ground who can plan meetings, begin to take action, and provide additional resources. "Buy-in" has to begin with staff, move on to seminar participants (or at least a small committed group of them), and finally to key actors in the community.
For example, a secondary-school student, after participating in a seminar in the Bosnian Serb republic, presented a report to his class on the positive outcome of the interfaith dialogue. Shortly after this, Steele was invited to meet with the minister of education for the Bosnian Serb republic, who was interested in promoting such interfaith understanding throughout the education system.
Thoughts for the Future
Steele has witnessed many changes over the years. Most notable have been the intensification of conflict and a growing suspicion of Western influence, especially American and sometimes Protestant, which have made it considerably more difficult to carry on interfaith dialogue.
"I believe that the stakes will become higher due to the rise of politicized religion," says Steele. Dialogue will become increasingly difficult. The characteristics of effective dialogue will not change, but they may become more difficult to actualize. And the need for interfaith dialogue will only increase.
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