Dialogue with Islam

Since Vatican II, the Catholic Church has sought dialogue with other Christian denominations, notably the Orthodox, Anglican and Lutheran churches, and with other religious faiths, in particular Judaism and Islam.

Some of these dialogues have proceeded more fruitfully than others. Catholic-Jewish relations, though at times still marked by some mistrust, have benefited immensely from dialogue.

At a time when matters relating to Islam, globally the second-largest religion, dominate the headlines not infrequently for the wrong reasonsthe Church’s dialogue with Muslims must be high on the agenda. Indeed, on visit to Turkey, Pope Benedict called such dialogue an obligation for religious leaders.

In pursuing such dialogue, the accomplishments in Catholic-Jewish dialogue may inspire and offer certain lessons, but they cannot offer a model for Catholic-Muslim relations.

An immediate difference between dialogue with Judaism and Islam is one of expansionism. Where Jews do not seek converts, both Christianity and Islam are motivated to persuade people to live their creeds, with variations in objectives, methods and resolve.

As Fr Christopher Clohessy, a Catholic expert on Islam, tells us this week, this intrinsic mission to convert creates mutual mistrust, which must be overcome.

Fr Clohessy argues rightly that any interreligious dialogue must be founded on a sense of friendship, not suspicion or competition for souls. Little is gained by adopting a belligerent attitude (such as was evident in the aftermath to Pope Benedict’s Regensburg speech in September).

While it is appropriate that the differences in theology and culture be understood and respectfully acknowledged, much can be gained by an engagement that examines mutually held principles, in dialogue with Muslims especially in the area of morality. Many Catholics might be surprised at how much their concerns coincide with those of the followers of Islam.

It is in the sphere of shared experiences and concerns, not in debates about theology or history, that Catholic-Muslim bonds can grow most productively, reducing the ignorance and lack of mutual respect that often stand in the way of dialogue.

More than any other interreligious or ecumenical endeavour, Catholic-Muslim dialogue by its nature requires the engagement of believers also at the grassroots to build bridges and to establish common ground.

For all that divides Catholics and Muslims, there is much that unites them, on issues such as social justice, bioethics, morality, and family life. At a time when religion is becoming increasingly marginalised in public discourse, cooperation between faith groups on matters of common concern is vital.

Such cooperation is possible in traditionally Christian countries, where Muslims are free to exercise their religion. Alas, in many predominantly Muslim countries, Christians do not enjoy a similar freedom and often even face persecution.

Catholic-Muslim dialogue then must be a lobby for unqualified religious freedom everywhere, as a human right and as a recognition that we have in common our belief in one God.

In 1985, Pope John Paul II addressed a crowd of 60000 young Muslims in Morocco with the words: We believe in the same God, the one God, the living God, the God who creates the world and brings the world to perfection.

Catholic-Muslim dialogue must have as its ultimate goal to accomplish that which will serve our God.