Muslims in Europe and Interreligious Dialogue
Speaker: Fr. Markus Solo SVD
I. Introduction
A first generation of Muslims, mostly working-class laborers, came to rebuild Europe after World War II. Many immigrants arrived from former European colonies that were achieving independence: Pakistanis and Indians in Britain, North Africans in France, Indonesians and Surinamese in the Netherlands. But Germany actually invited the Turks to help them. There are currently over 2 million Turks in Germany.
The growth of the Muslim population in Europe has been very fast. Now Europe has about 53 million Moslems of the continent's 450 million citizens (in the EU: 14 million). Issues around this phenomena such as demographic shift, assimilation or integration difficulties, and debates about head scarves (veil, hijab), building Mosques with Tower/Minarett, radicalism and terrorism and the role of women in society have become burning questions in European society today.
We are forced today to give answer to the questions: how to understand Islam, how to get along with Muslims, how to promote dialogue with them. We need only look at recent events that point to this reality:
· the problems of terrorism in Europe,
· the assassination of the Dutch filmmaker Theo van Gogh, who criticized Islam,
· the violent unrest in France,
· conflicts created by the caricature cartoon,
· the violent reactions to the Regensburg lecture,
· an increasing Islamophobia,
· the Catholic baptism/conversion of the Egyptian prominent Muslim in Italy by Pope Benedict XVI, Magdi Allam, the deputy director of Corriere della Sera, one of the Italian prominent Author and critic of Islamic fundamentalism
II. Three types of reactions of Muslims to life in Europe
Assimilation. Some Muslims born in Europe become have become secularized and well-adjusted to the local culture enabling them to succeed academically and financially; but this group is only a small percentage of Muslims in Europe.
Integration. Large numbers of young people live peacefully in the European countries, but remain connected to their Islamic communities, accepting and practicing the cultural and religious traditions of their homelands. Their parents and families—often first-generation immigrants—still have a strong influence and even control over them.
Rebellion. Some Muslims see western society as the enemy and the secular world as a danger for Islam. “They're there [in Europe] but not there," says Shireen Hunter, director of the Islam Program at the Center for Strategic and International Studies (CSIS). Most of these Muslims are poor and live in shabby neighborhoods on the outskirts of cities. Experts say that some young Muslims grow alienated from both their parents' culture and the culture of Europe and seek a sense of community and identity in conservative Islam.
III. Reasons for tensions between Europeans and Muslims
Terrorism. The July bombing attacks in London killed at least 52 and wounded about 700. After the Madrid bombings in March 2004, which killed 191 people, Spanish authorities arrested more than 100 people suspected of links to Islamic terrorism. Several of the September 11 hijackers, including Mohammad Atta, were part of the "Hamburg cell" of radicals in Germany. In recent years, members of the Iraq-based terror group Ansar al-Islam (Supporters of Islam) were arrested by German and Swedish authorities and accused of recruiting Muslims in Europe.
Demographics. The Muslim birth rate in Europe is three times higher than that of non-Muslim Europeans, which is actually declining, writes Omer Taspinar, the co-director of The Brookings Institution's project on Turkey. The Muslim population has doubled in the last 10 years to 4 percent of the European Union's population. About 1 million new Islamic immigrants arrive in Western Europe every year, and by 2050, one in five Europeans will likely be Muslim.
Cultural differences and difficulty of integration.
ghetto-building,
lack of interest in local language and local culture,
political Islam will be presented by trying to introduce sharia, etc.,
Moslems claim that many Christian and secular Europeans have lost their moral foundation and have become a culture of permissiveness. On the other side, Moslems are trying "to assert Muslim culture aggressively and maintain the boundaries around Islam," says Akbar Ahmed, chairman of Islamic Studies at the American University in Washington, DC.
Euro-Islam?
Bassam Tibi of Germany's University of Gottingen, and Tariq Ramadan, a Swiss-born intellectual and grandson of the founder of the Islamist Muslim Brotherhood (Hasan al-Bana), argue that Muslims in Europe must create a specific form of Islam that can coexist with European values. Tibi coined the term "Euro-Islam" to describe a type of Islam that embraces Western political values, such as pluralism, tolerance, and the separation of church and state.
Ramadan, who is considered controversial in Muslim and European circles, has written that while European societies need to respect the Islamic faith, Muslims also need to engage in interfaith dialogue with their European neighbors. "The challenge today is to make Muslims understand - you don't have to be less Muslim to be more European. You can be both," Ramadan said in a 2004 interview in Foreign Policy magazine. Integration, however, has to be thought of as a two-way street. The idea of Euro-Islam is a controversial issue, not accepted by all Muslims in Europe.
IV. The New attitude according to the Catholic Church (Second Vatican Council – NA and LG)
Nostra aetate states that the Church has a “high regard” for the Muslims[1]. This certainly marked a complete change of attitude, for in former times Muslims were generally considered as an enemy. It might perhaps be asked whether this “high regard” is still maintained after the events of 11 September 2001, Caricature conflicts, Regensburg lecture?
There is a real need for a greater knowledge of Islam. Such knowledge is necessary in order to make necessary distinctions between Christianity and Islam as well as to replace prejudice, misunderstanding and intolerance.
An example could be taken from a speech made by John Paul II in Kazakhstan, shortly after the terrorist attacks in the USA:
"I wish to reaffirm the Catholic Church’s respect for Islam, for authentic Islam: the Islam that prays, that is concerned for those in need. Recalling the errors of the past, including the most recent past, all believers ought to unite their efforts to ensure that God is never made the hostage of human ambitions. Hatred, fanaticism and terrorism profane the name of God and disfigure the true image of man."
(Astana, Kazakhstan, 24 September 2001)
The Council had underlined, in a summary fashion, the values that are found in Islam:
- belief in one God, Creator and Judge;
- the importance of Abraham;
- veneration for Jesus, though as a prophet not as the Son of God,
- honour given to Mary;
- esteem for moral life, with special mention being made of prayer, alms-giving and fasting
One point about the Vatican II Declaration that disappointed Muslims was its silence regarding Muhammad.
The Popes have also deliberately used the term “brothers” when speaking to Muslims, on the grounds of the common origin and common destiny already referred to.
It is in this spirit of brotherhood that our Council, from 1967 onwards, has been addressing a message to Muslims on the occasion of Id al-Fitr, the feast that closes the month of Ramadan. The next theme should be Women. We are currently preparing it.
The Council was cautious about placing too much emphasis on the Muslim claim to descend from Abraham through Ishmael. Yet their conscious linking of their faith with that of Abraham is recognized. Abraham as a figure linking Jews, Christians and Muslims is in fact a feature of the dialogue that has developed in the last forty years and will continue in the future.
Many associations have grown up under the patronage of Abraham, La Fraternité d’Abraham in France being probably the oldest. Another group in France calls itself Les Enfants d’Abraham. In the UK a similar drive has given birth to the Three Faiths Forum. Perhaps there have been similar initiatives in other European Countries which I am unaware of.
There has been a definite increase in Muslim engagement in dialogue with Christians of different denominations, and sometimes efforts have been made by Muslims to enter into dialogue with Jews. Moreover, Muslims have set up their own structures for dialogue, such as the International Forum established under the umbrella of the International Islamic Committee for Da’wah and Humanitarian Relief which has as its president the Sheikh al-Azhar, or the Permanent Committee of al-Azhar for Dialogue with Monotheistic Religions. These bodies have agreed to form joint committees with the Catholic Church in order to foster dialogue between Muslims and Christians.
Nostra aetate, taking cognisance of past history, urged Christians and Muslims to put aside the past with its dissensions and to strive for mutual understanding. Many dialogues, even those concerned with beliefs, have contributed to a better understanding of the respective positions of Christians and Muslims, while dialogues on social questions have helped to create a climate for collaboration in the service of humankind. There is still, nevertheless, vast room for increased cooperation.
V. Four levels of Dialogue
The experience of many years shows that interreligious dialogue can be undertaken on different levels. The Catholic Church speaks of four levels or forms of dialogue. They are distinct from one another yet at the same time inter‑connected:
1. Dialogue of life ‑ it implies concern, respect, and hospitality towards the other;
2. Dialogue of collaboration/deeds/actions ‑ it calls every Christian to work together with each and all for goals of a humanitarian, social, economic, or political nature which are directed towards the liberation and advancement of humankind;
3. Dialogue of religious experience/spiritual sharing ‑ it implies sharing one's experience of prayer, contemplation, faith and duty, as well as one's expressions and ways of searching for the Absolute.
4. Dialogue of specialists/theological reflection ‑ it involves confrontation, deepening and enrichment of the respective religious heritages;
5. Dialogue of Cultural Exchanges
In his message on the occasion of the World Day of Migrants and of Refugees - 2002 Pope John Paul II invited Christians to work mainly through their parishes. "The parish community can become a training ground of hospitality", says the Pope. Through these Christian communities bonds of friendship can be built, collaboration can be undertaken for the good of society and a culture of respect and solidarity can be promoted together with immigrants who belong to different religious traditions.
On the level of dialogue of life Christians, through their respective parishes, can manifest a spirit of welcome, understanding and respect towards immigrants and refugees. For example, on the occasion of religious feasts of Muslims, the Christians can organise programmes in order to exchange greetings. It is also an occasion to understand the deeper religious significance of a festival of a particular religious tradition.
The Holy Father drew our attention to the dialogue of life through the practice of Christian charity. He says, “Everyday, in many parts of the world, migrants, refugees and displaced people turn to Catholic organizations and parishes in search of support, and they are welcomed irrespective of cultural or religious affiliation”(n. 4).
The dialogue of collaboration can also be promoted when Christians can be instruments in bringing together immigrants who belong to different religions in order to work for the good of the whole society.
Different places of worship and centres can encourage the dialogue of spiritual experience. Friendly and fraternal relations with people of different religions can help in acquiring sound knowledge of different religions.
“Inter-religious dialogue is not opposed to the mission ad gentes” (Redemporis Missio, 55) and, " ...true inter-religious dialogue on the part of the Christian supposes the desire to make Jesus Christ better known, recognized and loved...." (Dialogue and Proclamation, n. 77). Christian communities can invite immigrants and refugees who belong to different religious traditions to discover Christ, the Lord and Saviour of all. The Holy Father underlines this point when he says in n. 4:
VI. The Conditions for a True Dialogue
Dialogue is not easy. It is important to recognize the necessary conditions which are implied for it to be fruitful. Here are some:
Mutual Respect
The differences must be respected. Mutual respect is one of the most important attitudes in dialogue.
Prudence and Love (veritas et caritas)
This is the attitude exhorted by Nostra Aetate. It means to examine the tenet of others in the light of one's own faith, to discern the good from bad thing. On the other hand dialogue needs true love.
A balanced attitude
One should be neither ingenuous nor hypercritical, or suspicious. It is absolutely necessary to have an open mind and a welcoming spirit. There must be impartiality, and a real desire to find a just solution, one which will be acceptable to all parties.
Solid convictions
Openness is not opposed to being rooted in one's own convictions. On the contrary, this rootedness allows one to be open without fearing loss of identity. It can facilitate an understanding of others’ convictions and values.
Openness to truth
Truth is generally not just on one side. Dialogue will help overcome prejudices which prevent truth from being recognized.
VII. Obstacles to Dialogue
There is a need to be conscious of the obstacles one can run into - in order to overcome them.
Insufficient knowledge
Ignorance of the real conditions, of past history, of cultural and religious traditions, can lead to a lack of understanding for positions taken or for resistance to solutions proposed.
A self-sufficient spirit
This may show itself in a defensive, or even an aggressive attitude. It indicates a closed mind, unready to recognize the positive aspects of others.
Intolerance
Intolerance, lack of respect for freedom of conscience, can take on different forms: marginalising certain groups of persons, discrimination against minorities, imposing a uniform vision of society which does not allow for plurality of choice in the social and political fields. This intolerance is aggravated when it combines with racial and ethnic factors.
The weight of past history
Past experience, prejudices handed down from one generation to another, a sense of always being the underclass, can make true productive dialogue difficult.
Lack of freedom
It is obvious that where there is fear to give free expression to grievances as well as to hopes and ideals there can be no progress in dialogue.
VIII. Prevention is better than cure
Dialogue has been presented here as the most appropriate method for resolving conflicts. A solution imposed by force will not last. There must be acceptance by all sides. To achieve this aim negotiations are insufficient; there needs to be a true dialogue which brings about mutual understanding and acceptance. Conflicts, however, especially when they are violent, make dialogue extremely difficult. Perhaps dialogue is to be seen less as a cure and more in the order of prevention.
Efforts should be made to ensure that true dialogue exists before conflicts arise. It is when people of different ethnic groups, races and religions are living together in relative harmony that greater interaction has to be stimulated.
Living side by side, but almost in blissful ignorance of one another is not enough. Relations have to be cultivated, bonds strengthened, so that if tensions arise a tried method of overcoming them already exists, if outside influences try to disturb the harmony they can be resisted. Political leaders, with the aid of religious leaders, will be able to find solutions. In this way, dialogue will be able to contribute to the construction and maintenance of peaceful societies.
IX. Theological Dialogue
Do Christians and Muslims Worship the Same God?
The Second Vatican Council says in LG: "Nobiscum adorant Deum unum": They adore along with us the one and merciful God”. The Council avoids using the word “the same – the same God”. That is the God whom Christians and Muslims call: The One. He is the One. But Christians and Muslims have different ways to recognize and to acknowledge the truth of the One God. Some aspects of Christian faith are rejected by the Muslims: Trinity, the birth of God’s son (incarnation), the death of Jesus and his resurrection.
Sura al-anqabu, 29,46: “…Our God and your God is one.. and unto Him we surrender…”
We come from Him, return to Him, He is the Creator and Giver of life, who will judge at the time of resurrection.
Both Christians and Muslims believe in one personal and transcendent God who has sent his prophets into the world. They both believe in sacred writings that record the prophetic revelations. They both believe that Jesus was a prophet who was sinless and born of a virgin. And they both worship with these beliefs firmly in place; Church and Mosque (worship places).
Although Islam and Christianity are both monotheistic and have some common things in faith, their views of God differ considerably.
First, Islam denies that God is a Trinity, that one God eternally exists as three co-eternal and equal persons: the Father, the Son, and the Holy Spirit (Matthew 28:19). Islam also rejects that God became a man in Jesus Christ (John 1:1-18). These doctrines are cornerstones of Christianity. But God cannot be both a Trinity (Christian) and not a Trinity (Islam). This is matter of simple logic; it has nothing to do with religious intolerance or being "rigid." This is one of the basic differences.
Secondly, Muslims deem worship of the Trinity to be polytheistic and thus blasphemous. Worship of Jesus whom they deem only human is anathema. Yet Christians say: One must worship God "in spirit and in truth" (John 4:24). Worship requires assent to the truth of God (the Trinity), belief in the gospel, trust in Jesus Christ, and submission to God’s will. While Muslims emphasize submission to Allah ("Islam" means submission), they do not submit to the God revealed in the Bible.
Thirdly, for Christianity, humans are corrupted by an inherited sinful nature that cannot be overcome by any human means (Ephesians 2:1-10). But Islam denies that humans have a deeply sinful human nature, claiming that we sin because we are merely weak and ignorant. Christianity teaches that salvation is secured only through faith in the achievements of Jesus Christ - “his life, death, and resurrection" (John 3:16-18). Islam, however, implores its followers to obey the laws of the Qur'an in the hopes that they will be found worthy of paradise. Since these two views contradict each other, both views cannot be true.
Fourthly, Islam rejects the divinity of Jesus, his death on the cross and his resurrection. This is Jesus according to al-Qur’an (cfr. Film “The Messiah” by Nader Talebzadeh) which claimed to have been written in the Gospel of Barnabas.
And there remains a long list of differences. But let us look on the common values which can unite us – at least bring us closer to each other to work together promoting dialogue, justice and peace.
Theological dialogue is one of the most sensitive issues in the encounter with Muslims. It deals with the questions of the faith and the dogma/tenet (Islam “aqidah"). People who are involved in this dialogue strive to understand and to respect the tenet/dogma of others from inside. Differences and common values will be reflected in the atmosphere of openness and friendship.
Theological dialogue involves not only the theologians, but also those who are specialised in certain areas which could have a contribution to make to the theological dialogue. For example: The teachers of religion in the multicultural and multireligious schools meet to discus about interreligious education in the school. Or doctors meet to discuss about the case of female circumcision, etc.
Theological dialogue will touch automatically the core of any dogma, the concept of God, the concept of religion and state, human rights, religious freedom, the weight of history and many other issues. The Muslims fear that theological dialogue brings a danger of theological syncretism which take them away from a correct Islam. Despite the difficulties there are also possibilities to find common concerns and values.
For example: The letter of the 138, entitled "A common word between us and you", in fact proposes essentially a theological dialogue on the commandments of love of God and neighbour, presented in both the Qur'an and the Bible.
Pope Benedict XVI indicated the more concrete topics of "human rights and especially religious freedom and its practice", as he said in a passage dedicated to dialogue with Islam in the address to the Roman curia during the Christmas reception on December 22, 2006 in the Vatican.
Undoubtedly, there is a risk in promoting a friendly dialogue. But leaving aside problems and divisions, we must be aware that this kind of dialogue should be structured and continued to avoid a certain superficiality. What is the basic sense of interreligious dialogue:
First: Genuine dialogue must be honest. There must be no ulterior motives. Of course each partner has an aim. It’s not meant to be a pointless chat, after all. The aim is to convince one’s partner of the soundness of one’s arguments. But the opposite also applies. One must equally be prepared to allow oneself to be convinced of the soundness of one’s partner’s arguments -- one must want to gain an insight into them, to know the soul of others. Dialogue is not an attempt to persuade or convert -- the aim is to get to know your partner and why he or she believes what they do.
Secondly: The basic principle of the Catholic church is not to say: "All religions are equal." We are saying, "All the seekers of God have the same dignity." This is interreligious dialogue; it is not at all syncretism. That is, "All people who are in search of God have the same dignity, therefore, they should share the same freedom, the same respect." ***
[1] The French translation of this passage uses the term estime, and the Italian stima. This shows that not too much weight should be put on the qualifier in the English translation
Speaker: Fr. Markus Solo SVD
I. Introduction
A first generation of Muslims, mostly working-class laborers, came to rebuild Europe after World War II. Many immigrants arrived from former European colonies that were achieving independence: Pakistanis and Indians in Britain, North Africans in France, Indonesians and Surinamese in the Netherlands. But Germany actually invited the Turks to help them. There are currently over 2 million Turks in Germany.
The growth of the Muslim population in Europe has been very fast. Now Europe has about 53 million Moslems of the continent's 450 million citizens (in the EU: 14 million). Issues around this phenomena such as demographic shift, assimilation or integration difficulties, and debates about head scarves (veil, hijab), building Mosques with Tower/Minarett, radicalism and terrorism and the role of women in society have become burning questions in European society today.
We are forced today to give answer to the questions: how to understand Islam, how to get along with Muslims, how to promote dialogue with them. We need only look at recent events that point to this reality:
· the problems of terrorism in Europe,
· the assassination of the Dutch filmmaker Theo van Gogh, who criticized Islam,
· the violent unrest in France,
· conflicts created by the caricature cartoon,
· the violent reactions to the Regensburg lecture,
· an increasing Islamophobia,
· the Catholic baptism/conversion of the Egyptian prominent Muslim in Italy by Pope Benedict XVI, Magdi Allam, the deputy director of Corriere della Sera, one of the Italian prominent Author and critic of Islamic fundamentalism
II. Three types of reactions of Muslims to life in Europe
Assimilation. Some Muslims born in Europe become have become secularized and well-adjusted to the local culture enabling them to succeed academically and financially; but this group is only a small percentage of Muslims in Europe.
Integration. Large numbers of young people live peacefully in the European countries, but remain connected to their Islamic communities, accepting and practicing the cultural and religious traditions of their homelands. Their parents and families—often first-generation immigrants—still have a strong influence and even control over them.
Rebellion. Some Muslims see western society as the enemy and the secular world as a danger for Islam. “They're there [in Europe] but not there," says Shireen Hunter, director of the Islam Program at the Center for Strategic and International Studies (CSIS). Most of these Muslims are poor and live in shabby neighborhoods on the outskirts of cities. Experts say that some young Muslims grow alienated from both their parents' culture and the culture of Europe and seek a sense of community and identity in conservative Islam.
III. Reasons for tensions between Europeans and Muslims
Terrorism. The July bombing attacks in London killed at least 52 and wounded about 700. After the Madrid bombings in March 2004, which killed 191 people, Spanish authorities arrested more than 100 people suspected of links to Islamic terrorism. Several of the September 11 hijackers, including Mohammad Atta, were part of the "Hamburg cell" of radicals in Germany. In recent years, members of the Iraq-based terror group Ansar al-Islam (Supporters of Islam) were arrested by German and Swedish authorities and accused of recruiting Muslims in Europe.
Demographics. The Muslim birth rate in Europe is three times higher than that of non-Muslim Europeans, which is actually declining, writes Omer Taspinar, the co-director of The Brookings Institution's project on Turkey. The Muslim population has doubled in the last 10 years to 4 percent of the European Union's population. About 1 million new Islamic immigrants arrive in Western Europe every year, and by 2050, one in five Europeans will likely be Muslim.
Cultural differences and difficulty of integration.
ghetto-building,
lack of interest in local language and local culture,
political Islam will be presented by trying to introduce sharia, etc.,
Moslems claim that many Christian and secular Europeans have lost their moral foundation and have become a culture of permissiveness. On the other side, Moslems are trying "to assert Muslim culture aggressively and maintain the boundaries around Islam," says Akbar Ahmed, chairman of Islamic Studies at the American University in Washington, DC.
Euro-Islam?
Bassam Tibi of Germany's University of Gottingen, and Tariq Ramadan, a Swiss-born intellectual and grandson of the founder of the Islamist Muslim Brotherhood (Hasan al-Bana), argue that Muslims in Europe must create a specific form of Islam that can coexist with European values. Tibi coined the term "Euro-Islam" to describe a type of Islam that embraces Western political values, such as pluralism, tolerance, and the separation of church and state.
Ramadan, who is considered controversial in Muslim and European circles, has written that while European societies need to respect the Islamic faith, Muslims also need to engage in interfaith dialogue with their European neighbors. "The challenge today is to make Muslims understand - you don't have to be less Muslim to be more European. You can be both," Ramadan said in a 2004 interview in Foreign Policy magazine. Integration, however, has to be thought of as a two-way street. The idea of Euro-Islam is a controversial issue, not accepted by all Muslims in Europe.
IV. The New attitude according to the Catholic Church (Second Vatican Council – NA and LG)
Nostra aetate states that the Church has a “high regard” for the Muslims[1]. This certainly marked a complete change of attitude, for in former times Muslims were generally considered as an enemy. It might perhaps be asked whether this “high regard” is still maintained after the events of 11 September 2001, Caricature conflicts, Regensburg lecture?
There is a real need for a greater knowledge of Islam. Such knowledge is necessary in order to make necessary distinctions between Christianity and Islam as well as to replace prejudice, misunderstanding and intolerance.
An example could be taken from a speech made by John Paul II in Kazakhstan, shortly after the terrorist attacks in the USA:
"I wish to reaffirm the Catholic Church’s respect for Islam, for authentic Islam: the Islam that prays, that is concerned for those in need. Recalling the errors of the past, including the most recent past, all believers ought to unite their efforts to ensure that God is never made the hostage of human ambitions. Hatred, fanaticism and terrorism profane the name of God and disfigure the true image of man."
(Astana, Kazakhstan, 24 September 2001)
The Council had underlined, in a summary fashion, the values that are found in Islam:
- belief in one God, Creator and Judge;
- the importance of Abraham;
- veneration for Jesus, though as a prophet not as the Son of God,
- honour given to Mary;
- esteem for moral life, with special mention being made of prayer, alms-giving and fasting
One point about the Vatican II Declaration that disappointed Muslims was its silence regarding Muhammad.
The Popes have also deliberately used the term “brothers” when speaking to Muslims, on the grounds of the common origin and common destiny already referred to.
It is in this spirit of brotherhood that our Council, from 1967 onwards, has been addressing a message to Muslims on the occasion of Id al-Fitr, the feast that closes the month of Ramadan. The next theme should be Women. We are currently preparing it.
The Council was cautious about placing too much emphasis on the Muslim claim to descend from Abraham through Ishmael. Yet their conscious linking of their faith with that of Abraham is recognized. Abraham as a figure linking Jews, Christians and Muslims is in fact a feature of the dialogue that has developed in the last forty years and will continue in the future.
Many associations have grown up under the patronage of Abraham, La Fraternité d’Abraham in France being probably the oldest. Another group in France calls itself Les Enfants d’Abraham. In the UK a similar drive has given birth to the Three Faiths Forum. Perhaps there have been similar initiatives in other European Countries which I am unaware of.
There has been a definite increase in Muslim engagement in dialogue with Christians of different denominations, and sometimes efforts have been made by Muslims to enter into dialogue with Jews. Moreover, Muslims have set up their own structures for dialogue, such as the International Forum established under the umbrella of the International Islamic Committee for Da’wah and Humanitarian Relief which has as its president the Sheikh al-Azhar, or the Permanent Committee of al-Azhar for Dialogue with Monotheistic Religions. These bodies have agreed to form joint committees with the Catholic Church in order to foster dialogue between Muslims and Christians.
Nostra aetate, taking cognisance of past history, urged Christians and Muslims to put aside the past with its dissensions and to strive for mutual understanding. Many dialogues, even those concerned with beliefs, have contributed to a better understanding of the respective positions of Christians and Muslims, while dialogues on social questions have helped to create a climate for collaboration in the service of humankind. There is still, nevertheless, vast room for increased cooperation.
V. Four levels of Dialogue
The experience of many years shows that interreligious dialogue can be undertaken on different levels. The Catholic Church speaks of four levels or forms of dialogue. They are distinct from one another yet at the same time inter‑connected:
1. Dialogue of life ‑ it implies concern, respect, and hospitality towards the other;
2. Dialogue of collaboration/deeds/actions ‑ it calls every Christian to work together with each and all for goals of a humanitarian, social, economic, or political nature which are directed towards the liberation and advancement of humankind;
3. Dialogue of religious experience/spiritual sharing ‑ it implies sharing one's experience of prayer, contemplation, faith and duty, as well as one's expressions and ways of searching for the Absolute.
4. Dialogue of specialists/theological reflection ‑ it involves confrontation, deepening and enrichment of the respective religious heritages;
5. Dialogue of Cultural Exchanges
In his message on the occasion of the World Day of Migrants and of Refugees - 2002 Pope John Paul II invited Christians to work mainly through their parishes. "The parish community can become a training ground of hospitality", says the Pope. Through these Christian communities bonds of friendship can be built, collaboration can be undertaken for the good of society and a culture of respect and solidarity can be promoted together with immigrants who belong to different religious traditions.
On the level of dialogue of life Christians, through their respective parishes, can manifest a spirit of welcome, understanding and respect towards immigrants and refugees. For example, on the occasion of religious feasts of Muslims, the Christians can organise programmes in order to exchange greetings. It is also an occasion to understand the deeper religious significance of a festival of a particular religious tradition.
The Holy Father drew our attention to the dialogue of life through the practice of Christian charity. He says, “Everyday, in many parts of the world, migrants, refugees and displaced people turn to Catholic organizations and parishes in search of support, and they are welcomed irrespective of cultural or religious affiliation”(n. 4).
The dialogue of collaboration can also be promoted when Christians can be instruments in bringing together immigrants who belong to different religions in order to work for the good of the whole society.
Different places of worship and centres can encourage the dialogue of spiritual experience. Friendly and fraternal relations with people of different religions can help in acquiring sound knowledge of different religions.
“Inter-religious dialogue is not opposed to the mission ad gentes” (Redemporis Missio, 55) and, " ...true inter-religious dialogue on the part of the Christian supposes the desire to make Jesus Christ better known, recognized and loved...." (Dialogue and Proclamation, n. 77). Christian communities can invite immigrants and refugees who belong to different religious traditions to discover Christ, the Lord and Saviour of all. The Holy Father underlines this point when he says in n. 4:
VI. The Conditions for a True Dialogue
Dialogue is not easy. It is important to recognize the necessary conditions which are implied for it to be fruitful. Here are some:
Mutual Respect
The differences must be respected. Mutual respect is one of the most important attitudes in dialogue.
Prudence and Love (veritas et caritas)
This is the attitude exhorted by Nostra Aetate. It means to examine the tenet of others in the light of one's own faith, to discern the good from bad thing. On the other hand dialogue needs true love.
A balanced attitude
One should be neither ingenuous nor hypercritical, or suspicious. It is absolutely necessary to have an open mind and a welcoming spirit. There must be impartiality, and a real desire to find a just solution, one which will be acceptable to all parties.
Solid convictions
Openness is not opposed to being rooted in one's own convictions. On the contrary, this rootedness allows one to be open without fearing loss of identity. It can facilitate an understanding of others’ convictions and values.
Openness to truth
Truth is generally not just on one side. Dialogue will help overcome prejudices which prevent truth from being recognized.
VII. Obstacles to Dialogue
There is a need to be conscious of the obstacles one can run into - in order to overcome them.
Insufficient knowledge
Ignorance of the real conditions, of past history, of cultural and religious traditions, can lead to a lack of understanding for positions taken or for resistance to solutions proposed.
A self-sufficient spirit
This may show itself in a defensive, or even an aggressive attitude. It indicates a closed mind, unready to recognize the positive aspects of others.
Intolerance
Intolerance, lack of respect for freedom of conscience, can take on different forms: marginalising certain groups of persons, discrimination against minorities, imposing a uniform vision of society which does not allow for plurality of choice in the social and political fields. This intolerance is aggravated when it combines with racial and ethnic factors.
The weight of past history
Past experience, prejudices handed down from one generation to another, a sense of always being the underclass, can make true productive dialogue difficult.
Lack of freedom
It is obvious that where there is fear to give free expression to grievances as well as to hopes and ideals there can be no progress in dialogue.
VIII. Prevention is better than cure
Dialogue has been presented here as the most appropriate method for resolving conflicts. A solution imposed by force will not last. There must be acceptance by all sides. To achieve this aim negotiations are insufficient; there needs to be a true dialogue which brings about mutual understanding and acceptance. Conflicts, however, especially when they are violent, make dialogue extremely difficult. Perhaps dialogue is to be seen less as a cure and more in the order of prevention.
Efforts should be made to ensure that true dialogue exists before conflicts arise. It is when people of different ethnic groups, races and religions are living together in relative harmony that greater interaction has to be stimulated.
Living side by side, but almost in blissful ignorance of one another is not enough. Relations have to be cultivated, bonds strengthened, so that if tensions arise a tried method of overcoming them already exists, if outside influences try to disturb the harmony they can be resisted. Political leaders, with the aid of religious leaders, will be able to find solutions. In this way, dialogue will be able to contribute to the construction and maintenance of peaceful societies.
IX. Theological Dialogue
Do Christians and Muslims Worship the Same God?
The Second Vatican Council says in LG: "Nobiscum adorant Deum unum": They adore along with us the one and merciful God”. The Council avoids using the word “the same – the same God”. That is the God whom Christians and Muslims call: The One. He is the One. But Christians and Muslims have different ways to recognize and to acknowledge the truth of the One God. Some aspects of Christian faith are rejected by the Muslims: Trinity, the birth of God’s son (incarnation), the death of Jesus and his resurrection.
Sura al-anqabu, 29,46: “…Our God and your God is one.. and unto Him we surrender…”
We come from Him, return to Him, He is the Creator and Giver of life, who will judge at the time of resurrection.
Both Christians and Muslims believe in one personal and transcendent God who has sent his prophets into the world. They both believe in sacred writings that record the prophetic revelations. They both believe that Jesus was a prophet who was sinless and born of a virgin. And they both worship with these beliefs firmly in place; Church and Mosque (worship places).
Although Islam and Christianity are both monotheistic and have some common things in faith, their views of God differ considerably.
First, Islam denies that God is a Trinity, that one God eternally exists as three co-eternal and equal persons: the Father, the Son, and the Holy Spirit (Matthew 28:19). Islam also rejects that God became a man in Jesus Christ (John 1:1-18). These doctrines are cornerstones of Christianity. But God cannot be both a Trinity (Christian) and not a Trinity (Islam). This is matter of simple logic; it has nothing to do with religious intolerance or being "rigid." This is one of the basic differences.
Secondly, Muslims deem worship of the Trinity to be polytheistic and thus blasphemous. Worship of Jesus whom they deem only human is anathema. Yet Christians say: One must worship God "in spirit and in truth" (John 4:24). Worship requires assent to the truth of God (the Trinity), belief in the gospel, trust in Jesus Christ, and submission to God’s will. While Muslims emphasize submission to Allah ("Islam" means submission), they do not submit to the God revealed in the Bible.
Thirdly, for Christianity, humans are corrupted by an inherited sinful nature that cannot be overcome by any human means (Ephesians 2:1-10). But Islam denies that humans have a deeply sinful human nature, claiming that we sin because we are merely weak and ignorant. Christianity teaches that salvation is secured only through faith in the achievements of Jesus Christ - “his life, death, and resurrection" (John 3:16-18). Islam, however, implores its followers to obey the laws of the Qur'an in the hopes that they will be found worthy of paradise. Since these two views contradict each other, both views cannot be true.
Fourthly, Islam rejects the divinity of Jesus, his death on the cross and his resurrection. This is Jesus according to al-Qur’an (cfr. Film “The Messiah” by Nader Talebzadeh) which claimed to have been written in the Gospel of Barnabas.
And there remains a long list of differences. But let us look on the common values which can unite us – at least bring us closer to each other to work together promoting dialogue, justice and peace.
Theological dialogue is one of the most sensitive issues in the encounter with Muslims. It deals with the questions of the faith and the dogma/tenet (Islam “aqidah"). People who are involved in this dialogue strive to understand and to respect the tenet/dogma of others from inside. Differences and common values will be reflected in the atmosphere of openness and friendship.
Theological dialogue involves not only the theologians, but also those who are specialised in certain areas which could have a contribution to make to the theological dialogue. For example: The teachers of religion in the multicultural and multireligious schools meet to discus about interreligious education in the school. Or doctors meet to discuss about the case of female circumcision, etc.
Theological dialogue will touch automatically the core of any dogma, the concept of God, the concept of religion and state, human rights, religious freedom, the weight of history and many other issues. The Muslims fear that theological dialogue brings a danger of theological syncretism which take them away from a correct Islam. Despite the difficulties there are also possibilities to find common concerns and values.
For example: The letter of the 138, entitled "A common word between us and you", in fact proposes essentially a theological dialogue on the commandments of love of God and neighbour, presented in both the Qur'an and the Bible.
Pope Benedict XVI indicated the more concrete topics of "human rights and especially religious freedom and its practice", as he said in a passage dedicated to dialogue with Islam in the address to the Roman curia during the Christmas reception on December 22, 2006 in the Vatican.
Undoubtedly, there is a risk in promoting a friendly dialogue. But leaving aside problems and divisions, we must be aware that this kind of dialogue should be structured and continued to avoid a certain superficiality. What is the basic sense of interreligious dialogue:
First: Genuine dialogue must be honest. There must be no ulterior motives. Of course each partner has an aim. It’s not meant to be a pointless chat, after all. The aim is to convince one’s partner of the soundness of one’s arguments. But the opposite also applies. One must equally be prepared to allow oneself to be convinced of the soundness of one’s partner’s arguments -- one must want to gain an insight into them, to know the soul of others. Dialogue is not an attempt to persuade or convert -- the aim is to get to know your partner and why he or she believes what they do.
Secondly: The basic principle of the Catholic church is not to say: "All religions are equal." We are saying, "All the seekers of God have the same dignity." This is interreligious dialogue; it is not at all syncretism. That is, "All people who are in search of God have the same dignity, therefore, they should share the same freedom, the same respect." ***
[1] The French translation of this passage uses the term estime, and the Italian stima. This shows that not too much weight should be put on the qualifier in the English translation
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