North London Interfaith Events

Our aim is to break through barriers of ignorance and prejudice so that harmonious living in a multifaith society becomes a reality.

“People must walk and talk together”

“My upbringing was rooted in prejudice”, Alfred Agius told his audience at Hampstead Interfaith Group’s April 2006 meeting and went on to explain how he gradually lost his blinkered, biased attitude.

Alfred Agius was born and brought up in Malta – an island that was evangelised by St. Paul. When he was young the island was almost 100% Roman Catholic but it had not always been so. There was a strong Islamic influence for nearly 300 years from the end of the 9th century when the Arabs ruled there. Again, in the 16th century Turks came from the north, via Sicily and Spain and laid siege. Eventually the Christians triumphed at the Battle of Lepanto.

In his childhood the memory of the years when the country was under Arab or Turkish influence was still strong. Maltese people used the word ‘Turk’ to mean someone bad, an enemy. He grew up seeing notices like ‘No Arabs in this block of flats’ and everyone he knew was prejudiced against Muslims. For a Christian to marry a Muslim – as happened amongst Maltese who migrated to Libya – was considered reprehensible.

Thus, his upbringing was rooted in prejudice; he was taught that everyone who was not a Roman Catholic would go to hell. He decided to become a priest; not just any kind of priest, but a Jesuit. He applied to go to India because he thought he would have a chance to convert Indians to Catholicism. When he was selected he was ready to spend the rest of his life there and expressed his willingness to be martyred for Christ.

On arrival in India Alfred thought there was nothing of value in Hinduism. Fortunately, his superiors in Calcutta were enlightened Belgian Jesuits who had studied Hindu sacred texts and understood their value. They knew works like the Vedas and the Ramayana. After eight months he applied to study Hindi and Sanskrit at university. He really didn’t have enough background and failed his first exam, but he worked hard - every day he would write a page of Hindi, trying to get faster each time – and in time he began to do better. Through his studies he came into contact with Hindus and Muslims and was astonished at the goodness and integrity of many of them, who led better lives than some of the Catholics he knew. One Hindu teacher in particular stood out. He was a learned man who never said a harsh word about anyone.

In Sanskrit much of the literature is religious so it is not possible to study the literature without becoming familiar with Hindu religious thought. He also learned about Islam. He found himself in a dilemma. He had seen himself as the vehicle for the salvation of others, yet he was learning how much good there is in other religions.

In the 1960s the pronouncements of the Second Vatican Council were like a breath of fresh air. This was a time of change when the word ‘adaptation’ was often used. Priests were encouraged to adapt to the Indian way of life. The attitude of the Belgian fathers was not so much a sense that they were bringing God to people, but rather ‘God has been here before us’. Then came the idea of ‘enculturation’. This meant not just the enculturation of one’s lifestyle, but also of one’s faith, so that faith was rooted in the culture where one lived. By this time he realised that the word of God might be expressed in different ways and perceived the importance of understanding other faiths.

Three things helped him to change. One was a friend and fellow student, Anthony de Mello, a man of great spirituality who saw the good in other religions. Sometimes he exaggerated to make a point and this led him into conflict with the church authorities. Sadly, eleven years after his death he was seen as dangerous and his work condemned.

Secondly, there was the Second Vatican Council. For many, including himself, this was an exciting time when the Church was able to talk to the modern world.

Thirdly, because he had studied the Hindu scriptures, the Qu’ran, Zen Buddhism and yoga, he was asked to teach world religions at the University of Malta. Thus, his exposure to other religions increased still further.

While he lived in India he was in a country that was – is – 85% Hindu, 10% Muslim and 5% of other religions (Christianity, Buddhism, and so on). Yet the constitution of India laid down that India was a secular state, not favouring any religion. By and large, this works, despite some discrimination, although it is impossible for a person not to be aware of belonging to a majority or minority. The great need is for social cohesion – whether in India or here in England.

A distinction should be made between religion and faith. Religion signifies dogma, such as the incarnation, Jesus the Word of God made man. We need religion to live in community. We are human beings who have language and concepts. Living in community is necessary to make us fully human – a person is someone in relation to another. Faith, on the other hand, demands a commitment to God – a response of the person to a personal God. Faith is offered and faith accepted.

Finally, some things to think about:

• There is a need for greater understanding and appreciation of other faiths.
• We need to experience the divine quality of hospitality, which is found in people everywhere.
• People must walk and talk together.
• Young people should meet as a forum for discussion. How do we support them and what difficulties arise?
• We should ask ourselves, how do we deal with difference?
• How does your faith tradition help?

Summary of a talk given by Alfred Agius to Hampstead Interfaith Group (North London Interfaith) on 26 April 2006.

Alfred Agius is currently Director of Westminster Interfaith, an agency of the Roman Catholic Diocese of Westminster. It seeks to promote understanding, co-operation and respect between Christians of various denominations and with people of other faiths. Amongst his other activities he organises an annual interfaith pilgrimage in the diocese.