This article addresses issues and questions at the intersection of religion and theatrical drama from the perspective of Muslim-Christian comparative theology. A case study approaching an actual performance of Shakespeare’s Romeo and Juliet from this disciplinary point of view also takes into account the Syrian context, develops a framework for “mutual witnessing”, and the practice of drama therapy. Accordingly, the case-method proceeds to address two interrelated challenges. The first is how to relate to the adaptive praxis and theological sensibilities of performers who inhabit a political and religious situation that is radically different from one’s own. The second regards in a more specific way of reframing a case of Christian martyrdom in terms of witnessing that remains open and hospitable to religious others, and particularly in this case to Syrian Muslims. As an exercise of comparative theology, this case-method approach focuses on notions of “witnessing truth” that appear and are cultivated in the work of liberation theologian Jon Sobrino and in Ibn ‘Arabī’s Fusūs al-Hikam, specifically the chapter on Shuayb. In conclusion, this exercise turns to the performance itself as a potential foundation for shared theological reflection between Muslims and Christians. As such, this article attempts to render how theatrical action creates a “religious” experience according to the structure and threefold sense that Peter Brook observes.
Theological Studies 79(1)the original vision of the Second Vatican Council. D. is clearly in this latter camp. To bring about a church more attuned to reconciliation and humility, D. strongly advances Pope Francis's urging the use of synods at every level of the church (11).Papa Francesco is clearly aware that the core belief in an all-loving God and compassionate Christ is clearly at the center of the faith, rather than "rationalistic discussions on problematic questions" (9). You see this attitude in the pope's preference for teaching through daily homilies. So the "magisterium" has shifted from a definitional character to a more humble, pastoral expression within the context of the liturgy. D. has some insightful comments on the differences and overlap between a "Doctrinal Magisterium" and a "Pastoral Magisterium" (39-45). The church, he says, has frequently been beset by the Cartesian ideal of "clear and distinct ideas" and wishes to teach and proclaim in a similar manner. Pope Francis, in his role as worldwide pastor, has recognized the vast cultural differences so that what would be received as true in one diocese, might be considered in error in another. Francis underscores the importance of the sensus fidelium as a crucial partner in discerning the action of the Spirit in the church. "A pope without the Church would not be pope" ( 40). But such a stance leads to ambiguity and uncertainty in some quarters. Francis, reflecting his Jesuit heritage, advises, "Discernment can be messy." At the same time it would be impossible to think that the faith could be transmitted in a "pure and simple" way exclusively through its praxis (45).In the final chapter D. provides a theologically cogent argument for the restoration and advancement of synodality in the church. The church largely abandoned earlier structures for local and regional churches to make decisions. By the twelfth century decisions were negotiated for the church by the pope and emperor, by the local bishop and local prince, who were sometimes one and the same (77).Pope Francis has repeatedly raised up the importance of local churches. "A synodal church is a listening church," he reminds us (77). Decentralizing the church can foster the discernment of the Spirit alive in all the faithful. Local synods can provide pastoral remedies where and how they are most needed. D.'s arguments are both complex and clear; they are thoroughly grounded in theology and the living tradition of the church. A translation into English would be a welcomed gift to a wider audience of readers.
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