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Msgr.
Michael L. Fitzgerald, M.Afr. 1. This paper will attempt to survey the recent developments in relations between Christians and Muslims, that is the relations that have developed within the last 30 years or so. While there will be references to different Christian Churches, and in particular to the World Council of Churches, it will deal more specifically with relations between Catholics and Muslims. In the conclusion some ways will be suggested in which dialogue could perhaps be developed further. 2. By way of introduction, let it be said that there have always been relations between Christians and Muslims. The Qur’an itself contains references to Christians and indications on the way dialogue should be conducted. At different periods and in different places the relationship has been one of co-operation or conflict. There has been much cultural interaction between Christians and Muslims. One could mention the Christian contributions to the Islamic assimilation of the Greek heritage in ‘Abbassid times and then the transmission of this heritage to Europe. One could mention the culturual developments in Ummayad Spain and in Sicily under the Normans. One could recall the collaboration of Christians and Muslims during the Nahda, the Arab renaissance. It is not really necessary to go into detail. Yet it is also true that certain factors have rendered relations more difficult. The Islamic world and the Western Christian world became two blocs, a division which the Crusades helped to perpetuate. Then the colonial era brought about what could be termed a "love-hate relationship" with the Christian West. Its technical advances were admired, and desired, but its domination was abhored. There was also the religious factor. Christians did not really have an adequate theological basis for an open relationship with Muslims. Islam tended to be looked upon as a sort of Christian heresy, and Muslims therefore worthy of condemnation. On the other hand, while Islamic society allowed a place for Christians in its system, as ahl al-dhimma, it had little sympathy for the specific beliefs of Christians. 3. For Catholics, the Second Vatican Council, the great gathering of bishops from all over the world which took place from 1962 to 1965, marked a new beginning in Christian-Muslim relations. It brought about a new attitude towards the followers of other religions in general, and towards Muslims in particular. The specific Declaration of the Vatican Council on the relationship of the Church towards other religions, Nostra Aetate, states that the Church has "a high regard" for Muslims (n. 3). This is indeed a change. The text goes on: "Over the centuries many quarrels and dissensions have arisen between Christians and Muslims. The sacred Council now pleads with all to forget the past, and urges that a sincere effort be made to achieve mutual understanding; for the benefit of all men, let them together preserve and promote peace, liberty, social justice and moral values" (ibid.). 4. The theological bases for this attitude of esteem are found dispersed throughout the various documents of the Council. God wills the salvation of all. The whole human race is united in its origin and its destiny. God is active in the hearts of human beings, drawing them to him, as he is active in the different religious rites which give corporate expression to the human response to God. Yet human beings have been created with free will. Therefore they must respond freely to God, according to the dictates of their conscience, while always searching for the truth. This, though put very succinctly, is the foundation for Dignitatis Humanae, the Declaration on Religious Freedom. It is also the basis for interreligious dialogue as encouraged by the Declaration Nostra Aetate. 5. More specifically, this last mentioned document points briefly to elements which are common to Christianity and Islam. Speaking of Muslims, it says: "They worship God, who is one, living and subsistent, merciful and almighty, the Creator of heaven and earth, who has also spoken to men. They strive to submit themselves without reserve to the hidden decrees of God, just as Abraham submitted himself to God’s plan, to whose faith Muslims eagerly link their own. Although not acknowledging him as God, they venerate Jesus as prophet, his Virgin Mother they also honour, and even at times devoutly invoke. Further, they await the day of judgment and the reward of God following the resurrection of the dead. For this reason they highly esteem an upright life and worship God, especially by way of prayer, alms-deeds and fasting" (Nostra Aetate, n. 3). 6. It fell to the Popes, and in particular to Pope Paul VI and Pope John Paul II, to oversee the application of the Second Vatican Council. I would be failing in my duty if I did not underline their strong commitment to interreligious dialogue in general and to dialogue with Muslims in particular. This can be seen from the fact that during their apostolic journeys to different countries time has always been set aside for a meeting with the leaders of other religions, including Muslims. They have also received Muslim leaders in the Vatican and taken the opportunity of talking over matters of common concern. Worthy of special mention are the visits of Pope John Paul II to Morocco (1985) where he addressed a large gathering of Muslim youth, and to Tunis (1996) where he laid special emphasis on dialogue within the Mediterranean area. 7. Nor should one forget the initiative of Pope John Paul II in inviting religious leaders to come to Assisi in 1986 to pray for peace in the world. A number of Muslims accepted the invitation. The common commitment to pray for peace was shown again in 1993. When John Paul II and the Catholic Bishops of Europe called for a special week-end of prayer in Assisi to pray for peace in Europe, and especially in the Balkans, Muslims from nearly every country of Western Europe, as well as a delegation from Bosnia, took pains to be present. 8. It is obvious that the Pope cannot do everything by himself. He has to rely on his collaborators. Already during the Vatican Council Pope Paul VI set up the Secretariat for Non Christians, later to become the Pontifical Council for Interreligious Dialogue, as one of the organs of the Roman Curia. The purpose of this body was to promote among Catholics this new attitude of dialogue. This entailed first of all reflection and writing so that false ideas might be dispelled and prejudices overcome. As part of this effort a book of Guidelines for dialogue between Christians and Muslims was published in 1969. It was later revised and a new edition brought out in 1981. This has been translated into a number of different languages, including Arabic. 9. There was too a desire to be in direct contact with Muslims. As has been mentioned, many spiritual leaders came to Rome and were received by Pope Paul VI. They were also welcomed at the Secretariat. Special mention could be made of a delegation from the Supreme Council for Islamic Affairs, in Cairo, which paid an official visit in December 1970. This visit was reciprocated in 1974 by Cardinal Pignedoli, Msgr. Rossano and Fr Abou Mokh (now Patriarchal Vicar of His Beatitude Maximos V). Opening the way for this exchange there had been the visit of H.E.Cardinal König to Cairo in 1965 and his historic lecture on monotheism at Al-Azhar. In April 1974 Cardinal Pignedoli had visited Saudi Arabia and had met King Faysal. Later that year a Saudi delegation of experts in Islamic law, in Europe for discussions on human rights, held working sessions with Vatican officials and were received in audience by Paul VI. It would be too long to enumerate all the visits received or made over the years (cf. Pontifical Council for Interreligious Dialogue, Recognize the Spiritual Bonds that Unite Us. Sixteen years of Christian-Muslim relations, Vatican City 1994; Michael Fitzgerald, The Secretariat for Non Christians is Ten Years Old, in Islamochristiana 1(1975) pp.87-95; Michael Fitzgerald, Twenty-five Years of Dialogue: the Pontifical Council for Interreligious Dialogue, in Islamochristiana 15(1989) pp.109-120) but they certainly helped to strengthen relations. 10. In the meantime, in fact in 1968, the Secretariat had begun the habit of addressing a message to Muslims for the end of Ramadan. In recent years care has been taken to have this message translated into the various languages used by Muslims, not only Arabic, English and French, but also Turkish, Urdu, Bengali, Bahasa Indonesia and others. The message is signed by the President of the Council. In 1991, because of the suffering caused by the Gulf War, the message was signed by His Holiness Pope John Paul II. 11. Organized dialogue between Christians and Muslims, at least in modern times, can perhaps be dated back to 1969. In March of that year the World Council of Churches gathered together in Cartigny (Geneva) about 20 concerned Christians and Muslims to explore the possibilities of dialogue and make plans for the future. This led to an international meeting, held in Broumana (Lebanon) in July 1972, in which 50 people, equally divided between the two religions, took part. The Broumana meeting was followed up by two regional gatherings, one in Accra (Ghana) in July 1974, the other in Hong Kong in January 1975. Mention has already been made of the meetings between the Secretariat for Non Christians and the Supreme Council of Islamic Affairs, in Rome in December 1970, and in Cairo in September 1974. 12. Quite independently of these efforts on the part of official organs of the Churches, the Spanish Association for Muslim-Christian Friendship organized a congress in Cordoba, in September 1974. A number of themes had been selected: how Christians and Muslims each present the other religion; the implications of political expansion and the spread of religion; crisis of faith and the response of religious education. The congress was attended by roughly a 100 people. A second congress was held in March 1977 with double the number of participants. This time a more specific theme was selected: "Positive Esteem for Muhammad and Jesus in Christianity and Islam". This did not fail to arouse emotions, particularly as certain orators tried to introduce fine distinctions in their appreciation of Muhammad and Jesus. Yet the "spirit of Cordoba", which had been created during the first meeting, managed to prevail. 13. Now during this time complaints were being voiced on the Christian side deploring Muslim passivity. All the initiatives seemed to be coming from the Christian side, but it was felt that dialogue should not be one-way. Such a situation provoked some Muslim university lecturers in Tunisia into launching a series of Christian-Muslim encounters. The organizational burden was carried by the Centre d’Etudes et de Recherches Economiques et Sociales (C.E.R.E.S.) in Tunis. Starting in 1974 five encounters were held. The first of these took as its theme "Muslim and Christian Responsibility faced with the Problem of Development". The choice of topic is interesting. It was deliberately oriented to a domain which would provide a possibility for a common search for solutions, rather than one which would arouse confrontation. 14. Bewteen the first and second of the encounters organized by C.E.R.E.S. in Tunis, a Christian-Muslim seminar was held in Tripoli, Libya. This took place in February, 1976. Though it came about by agreement between the Secretariat for Non Christians and the Arab Socialist Union of Libya, the initiative really came from the Muslim side. Since the Libyans were the hosts, the main burden of organization fell to them. This in fact led to some surprises. Through the generosity of the Libyan leader, Colonel Mu’ammar Gaddafi, about 500 people, Christians and Muslims, from all over the world, were invited to Tripoli for the occasion. So what had been intended as a private meeting between theologians turned into a public manifestation, held in the main theatre of Tripoli, with the participation one evening of Colonel Gaddafi himself. It must be said, these conditions made the dialogue difficult. There is a great difference between exchanges in a closed circle and papers read to the public. 15. For several years there was an annual commemoration of the Tripoli seminar. Then, for reasons which are unkown to me, these meetings stopped. In recent years dialogue has been taken up again between a Libyan-based organization, the World Islamic Call Society, and the Pontifical Council for Interreligious Dialogue. After a preliminary meeting in 1989, four colloquia have been held: "The Idea and Practice of Mission and Da’wah" (Rome 1990), "Co-existence between Religions. Reality and Horizons" (Malta 1990), "The Media and the Presentation of Religion" (Tripoli 1993), "The Concept and Practice of Mission and Da’wah" (Rome 1997). The 1993 colloquium was followed by a workshop for journalists (Vienna 1994). 16. Another Muslim body which has taken the initiative to engage in dialogue with Christians is the Royal Academy for Islamic Civilization Research, one of the branches of the Al Albait Foundation, in Amman, Jordan. Since the head of the Al Albait foundation is Prince Hassan bin Talal, it was perhaps natural that contact should first be made with a royal establishment on the Christian side. So it came about the the first dialogues were arranged together with the Anglicans of St George’s House (Windsor Castle, U.K.). Several features of these meetings are worth noting. The discussions have not been confined to Jordanians and British. The Royal Academy for Islamic Civilization Research has each time brought together an international team of Muslims. The Dean of St George’s has, for his part, invited people of other nationalities and of other Christian denominations, including Catholics, to participate on the Christian side. On some occasions there has also been an active participation of Jews. The theme of these meetings has turned around common values, regarding family life, business and the ethics of banking. Overtures were made by the Al Albait to the Orthodox also. This has led to a series of consultations set up jointly with the Orthodox Centre in Chambésy (Geneva). In one of these, concerning peace and justice, one of the speakers on the Christian side was Cardinal Ratzinger. So Catholics have not been absent from these meetings. Prince Hassan however wished to have direct dialogue with the Catholic Church. The Pontifical Council for Interreligious Dialogue accepted to co-sponsor a further series of colloquia, the sole proviso being that there be a strong participation of the Local Church. The planning has therefore always been carried out together with His Beatitude Michel Sabbah, Latin Patriarch of Jerusalem. Six consultations have taken place so far: "Religious Education" (Rome 1989), "The Rights of Children" (Amman 1990), "Women in Society" (Rome 1992), "Religion and Nationalism Today: Problems and Challenges" (Amman 1994), "The Use of the Earth’s Resources" (Rome 1996), "Human Dignity" (Amman 1997). 17. Most of these meetings have been with Sunni Muslims. It is worth mentioning a colloquium which was held in Teheran in 1994. This was organized by the Pontifical Council for Interreligious Dialogue with the Secretariat of Interreligious Dialogue of the Ministry of Culture and Islamic Guidance, Teheran. The topic addressed was a theological evaluation of modernity. The Iranians have also been in dialogue with Greek Orthodox, with the German Evangelical Church, and with the World Council of Churches. Most recently, in December 1998, a consultation was held in Turin under the auspices of the Agnelli Foundation. 18. In many parts of the world, in India for instance, dialogue tends to be multilateral, with people of all different religions coming together to exchange on a given topic. This multilaterality can sometimes help to prevent contrasts in positions from arising, but it can also mean that a sharp focus on particular questions is lost. There is also the experience of trilateral dialogue, of Jews, Christians and Muslims. Such movements as La Fraternité d’Abraham have long been practising such dialogue, and other similar movements have been formed. Our Council, together with the Holy See’s Commission for Religious Relations with Jews, the World Council of Churches and the World Lutheran Federation, has organized two trilateral meetings on Jerusalem, in Glion (Switzerland) in 1992, and Thessaloniki (Greece) in 1996. On both occasions the majority of the participants came from Palestine and Israel. Neither of these meetings was easy, but on each occasion it proved possible to agree on a short concluding statement. 19. It would be tedious to list all the formal dialogues that have taken place, in different parts of the world, whether bilateral, trilateral or multilateral (cf. Institut d’Etudes Islamo-Chrétiennes (Beirut), al-Bayanât al-masîhiyya l-islâmiyya l-mushtarika (min 1373/1954 ilâ 1412/1992) (nusûs mukhtâra), Beirut, Dal el-Machreq, 1995, 206 pp.). Nevertheless I wish to refer to a series of regional meetings of Christians and Muslims organized by our Pontifical Council. The first of these was for Christians and Muslims from the countries of North Africa, from Mauritania to Egypt, though in fact it took place in Assisi, Italy, (October 1998). The theme discussed was "Co-existence in the Midst of Differences". A similar meeting was held in Ibadan, Nigeria (1991), on "Cooperation in Development" for participants for English-speaking countries of West Africa. The third meeting in this series brought together in Pattaya, Thailand (1994), Christians and Muslims from South East Asia. They discussed "Harmony among Believers of the Living Faiths". The special feature of these meetings is that they have been prepared at local and national level. This means that the participants do not divide into Christians on the one side and Muslims on the other. Rather they contribute as mixed national delegations. This creates an interesting dynamic which would appear to stimulate true dialogue. 20. Other initiatives could also be mentioned. There is the academic agreement between Ankara University, in Turkey, and the Pontifical Gregorian University in Rome. This has resulted in an exchange of professors, and also in a number of colloquia held both in Rome and in Ankara. To this could be added a more recent agreement between the Zaytouna University in Tunis and the Pontifical Gregorian University and the Pontifical Institute of Arabic and Islamic Studies, both in Rome. As a result, a first colloquium was held in Tunis (1997) on Qur’anic and Biblical Exegesis. A further colloquium was held in Rome (March 1998) on the image of the believer in Islam and Christianity. In this context it is interesting to note the growing number of Muslim scholars who are undertaking serious study of Christianity. To this our Council is contributing in a modest way by offering scholarships for brief study periods in Rome. 21. Christian-Muslim dialogue groups exist in a number of countries. One example, of course, is Al-Liqâ’, with its headquarters in Bethlehem. Yet there are others, such as the Pakistan Association for Interreligious Dialogue, the Warm Hearts Association in Bangladesh, the Silsilah Movement in the Philippines. Perhaps the oldest of all such dialogue groups is the Association for Religious Fraternity (al-ikhâ’ al-dînî) in Cairo. In its present form it dates to 1975, but in fact it is the revival of an earlier body, the Association of the Sincere Brothers (ikhwân al-safâ’), which met from 1941 until the Egyptian revolution in 1953. It is unlikely that there were many places in the world at that time where Christians and Muslims were meeting together for formal dialogue on a regular basis. 22. Nor would it be right to overlook another group that has been in existence since 1978. It grew out of a reaction to the congresses held in the early and mid-70s. A certain number of Muslim and Christian scholars, particularly in Tunisia, felt that these large meetings were not the best way to conduct joint theological research. In such gatherings there is always a tendency to start again from zero, as if nothing has been said or written about the topics on the programme. There is also often little opportunity for real discussion. So these scholars aspired after a more stable association which would provide the continuity necessary for achieving some progress. Hence the formation of the "Groupe de Recherches Islamo-Chrétien" (GRIC). GRIC has branches in Tunisia, Morocco, France and Belgium. Every year a meeting of representatives of the national sections is held, the work accomplished is reviewed and material for publication is approved. GRIC has tackled the following questions: revelation, secularism, faith and justice. It is at present working on the concept of sin and ethical responsibility, and also on the notion of exclusion. Three works by GRIC have been published so far: Ces Ecritures qui nous questionnent, la Bible et le Coran (Paris, Centurion, 1987; English translation The Challenge of the Scriptures, the Bible and the Qur’an, Maryknoll, New York, Orbis Books, 1989); Foi et Justice (Paris, Centurion, 1993); Pluralisme et laicité. Chrétiens et Musulmans proposent (Paris, Bayard Ed./Centurion, 1996). A fourth book is in preparation on sin and ethical responsibility. 23. The desire for continuity in relations has led the Pontifical Council for Interreligious Dialogue to form two joint committees with Muslims. The first of these, the Catholic-Muslim Liaison Committee, started its work in 1995. On the Muslim side various international organizations are represented: the World Muslim Congress, the World Muslim League, the International Islamic Committee for Da’wah and Humanitarian Relief, and the Islamic Economic Social and Cultural Organization (ISESCO) which is one of the organs of the Organization of the Islamic Conference. The committee meets annually for an exchange of ideas on topics of common interest or on current situations. On 28 May 1998, a special agreement was signed setting up a joint committee with Al-Azhar. Already delegates from Al-Azhar had been present in 1995 when the first committee was formed. Taking into account that Al-Azhar is not exactly an international organization, but nevertheless has historically played an important role in the Islamic world and enjoys considerable prestige, it was judged suitable to set up a parallel committee. It is too early yet to evaluate the effectiveness of these bodies, but they do provide a forum for communication. 24. Let me refer briefly, without going into detail, to some other structures for dialogue. A joint Christian-Muslim dialogue group exists in the Lebanon. An interesting feature of this body is that, on the Christian side, it includes representatives of the different Churches, and on the Muslim side representatives of the Sunni, Shi‘a and Druze communities. The Middle East Council of Churches has also been instrumental in setting up a Christian-Muslim dialogue group covering the whole of the Middle East. 25. After this survey of various initiatives and structures, let me try to indicate in which directions I think Christian-Muslim dialogue could be moving. Here it may be useful to follow the fourfold typology of dialogue as given by recent Vatican documents (cf. The Attitude of the Church toward the Followers of Other Religions (1984), nn. 28-35; Dialogue and Proclamation (1991), n. 42): dialogue of life, dialogue of deeds, dialogue of discourse, dialogue of religious experience. 26. There is always a need for Christians and Muslims to grow in mutual knowledge and esteem. Even when they have been living side by side for many years, perhaps for centuries, real knowledge and appreciation of the other is often very slight. An effort has to be made, otherwise the harmony that has been taken for granted may suddenly be threatened. We have seen, in recent years, bitter conflicts arise in places which had been noted for peaceful interreligious relations. Outside influences have often aggravated growing tensions, and the existing bonds have not been strong enough to resist. It would seem to me that religious leaders have a particular responsibility here. They, after all, are often the ones to transmit attitudes to the members of their respective congregations. It would surely be helpful if clergy and imams were to meet regularly for discussions on a friendly basis. This is being done is certain areas, for example in the Southern Philippines where war has been going on intermittently for several decades. In recent years the Bishops and the ‘Ulama’ in the island of Mindanao have been meeting regularly every few months. They have now been invited to send representatives to the negotiations between the Philippines Government and the Moro Islamic Liberation Front. There has also been at least one meeting between Catholic priests and imams in the region, and it is hoped that these will be multiplied. 27. The problems of this world — drought, disease, poverty, the displacement of persons — do not respect any religious divide. People of all religions, including Christians and Muslims, are equally affected. There are vast fields here open for Christian-Muslim ccoperation. With regard to refugees, for instance, a start was made through a joint conference of Christian and Muslim organizations, held in Malta, in April 1991, but the resolutions of that meeting need to be implemented. At the time of the Social Summit in Copenhagen members of Christian and Muslim NGO’s met to exchange experience and plans for future action. There are other domains too where Christians and Muslims are joining together, but where more could be done: defence of life, care for drug addicts, care of the handicapped, concern for the aged and the dying. An example of such collaboration was the exchange of views between our Pontifical Council and representatives of Islamic Organizations prior to the United Nations Conference on Population and Development, in Cairo, 1994. There was a definite proximity in the Catholic and Muslim positions on the family, and such questions as abortion, homosexuality and promiscuity. Wherever human beings are in need there is a call for joint efforts to respond to these needs. In such cases trust has to be built up. Yet joint action is important, for it shows that our respective religions are not out for self-aggrandizement at the expense of others’ sufferings, that they are not profitting by people’s weaknesses, but that they are truly serving their brothers and sisters for the sake of God. 28. When mention is made of dialogue it is usually formal discussion between experts that comes to mind. It must be stated clearly that this is not the only form of dialogue, but it does have its own importance. It should serve to facilitate the dialogue of life and the dialogue of deeds by clarifying ideas and dissipating prejudices. From what has been said above, it will have been noted that much formal dialogue concentrates on social issues. It is useful to examine different religious perspectives on these issues in order, precisely, to build up mutual confidence. On theological matters it will be hard to come to agreement. From this point of view, interreligious dialogue differs from the ecumenical dialogue among Christians which aims at bringing about a unity of faith. It is obvious that Christians and Muslims will continue to differ on essential matters of faith. For this reason the purpose of theological dialogue will not be to prove that one side is right and the other wrong, but rather to explore respective positions in order to understand them better. When this is done many prejudices, built upon half-truths, will fall by the wayside. Since delicate issues are involved here, it is particularly useful that they be studied by groups which have a certain stability. This allows for questions to be re-examined, looked at in new ways, with a readiness to go beyond ready-made formulas which often falsify the other’s position. 29. The dialogue of religious experience is sometimes merely a special instance of the dialogue of discourse. What distinguishes it is that the matter under examination is the spiritual tradition of Christianity and Islam respectively. Attention may be paid to the spiritual message of the Bible and of the Qur’an, but also to the writings of spiritual authors, of sufis and mystics. Such exchanges, especially when they take place in an atmosphere of faith and silence before God, can be of immense help in building up mutual respect. Some groups engaging in such spiritual exploration do exist already, but there would surely be room for more in the current efforts at Christian-Muslim dialogue. Within the realm of religious experience other possibilities may also be mentioned. There are occasions for being present during the worship of the other community. A Muslim may be invited to a baptism or a wedding in a Christian church. A Christian may at times be invited to be present during the performance of salât. Reverent observation, while uniting the heart in prayer to God, can surely help to deepen appreciation for the spiritual riches of the other tradition. There are times too when Muslims and Christians may want to join in common supplication to God. During the Gulf War, in a number of places Christians and Muslims, and Jews too, came together to pray for peace. When praying together in this way, care has obviously to be taken not to cause embarrassment by the choice of inappropriate formulas or gestures. Where such care is taken, and particularly when the planning is carried out jointly, the common standing before God does help to knit minds and hearts. 30. To my mind all these forms of dialogue can be contributions towards peace in the world. The dialogue of life will provide an understanding and a harmony between individuals and communities strong enough to resist being broken by outside influences. Dialogue of deeds, with a common response to the effects of war, will reinforce the will to ban armed conflict as a way of resolving disputes. The specialist dialogue will help to clarify issues, and also to plan strategies. The dialogue of religious experience will help to provide motivation and will also be a source of strength to persevere. All this may seem very idealistic. It is true that we have to take reality into account, that we have to take people as they are. Nevertheless we have to keep ideals before us, we have to maintain a vision, otherwise we shall just resign ourselves to constant conflict. As a new millennium approaches, should we not set our sights higher?
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