Introduction: a theme very relevant

Christians form about 33 per cent of the total world population. Muslims number around 18 per cent. That means that Christians and Muslims are more than a half of humanity. Moreover, theirs are the two religions most widespread geographically. It matters very much, not only to Islam and Christianity, but also to the world, how the followers of these two religions relate to one another and how they envisage these relationships at this turning point in history when the 21st century is almost at the door. I am therefore very grateful to this renowned Center for Muslim­Christian Understanding for inviting me to propose to you some reflections on "Christian­Muslim Relations in the 21st Century". What kind of relations do Muslims and Christians want in the next century? What are some of the obstacles and challenges to be reckoned with? And what steps can be taken to overcome the obstacles or meet the challenges? These will be the three steps in our reflections.

I. DESIRABLE RELATIONS

Christians and Muslims have in all sincerity to ask themselves what kind of relations they really want in the forthcoming century. A clear vision of the desirable target is necessary for an adequate assessment of how it can be reached. May I make five suggestions on the kind of Christian­Muslim relations to be hoped for and worked for.

1. Better Knowledge of the Other

Knowledge of the other is the first requirement if one is to hope to build up relationships that will be respectful and fruitful. Goodwill is necessary, but it is not enough. A planned study of the other religion is required if interreligious relationships are not to stagnate at the superficial level of generalizations and clichés. Those who are in positions of leadership or responsibility in each religion have a greater obligation than their co-religionists to undertake a deeper study of the other religion. There are occasions or celebrations which favour mutual knowledge between Christians and Muslims. Examples are friendly visits and participation at celebrations that mark major events in one's life such as the birth of a child, marriage, religious initiation and death. It is instructive to listen to friends of the other religion explain the rites and cultural manifestations on these occasions. Christians and Muslims can inform one another how they approach their period of fasting and how they celebrate their major religious feasts. The type of knowledge outlined in the preceding paragraph can be obtained simply through open­minded conversations. There is need also for more specialized study in the domains of history, sociology, politics and also the religious sciences. Such studies are not new They have formed part of university curricula for decades. What is new is a greater spirit of collaboration between Christians and Muslims. I want here to pay tribute to this Center for Muslim­Christian Understanding. In a few years it has achieved much. I can also mention the academic exchanges which have been going on for nearly ten years between the Pontifical Gregorian University and the Ankara University and the exchanges recently inaugurated between Al Zitouna University in Tunis and the Gregorian and Pontifical Institute of Arabic and Islamic Studies in Rome.
2. Acceptance of the Other and Respect for Differences
Correct information about the other will show Christians and Muslims that their two religions do share many beliefs. Examples are belief in one God, mighty and merciful; acceptance of the role of prophets; belief in the eschatological realities of judgement, reward and punishment. There are nevertheless fundamental differences. For Christians bilief in the Trinity and the Incarnation completely transform the relationships between God and humankind. For Muslims the place given to the Qur'an as final revelation and the role given to Muhammad as the seal of the prophets puts a special stamp upon Islam. Also in the moral sphere there are points of convergence and divergence. There is common concern that religion occupy an adequate place in society, that materialism be overcome, that the institution of the family be upheld, that sexual permissiveness be opposed. Yet the concepts of law and society, of marriage and the family do not fully coincide. Authentic dialogue demands that Muslims and Christians accept one other with all their similarities and differences in matters theological, moral and cultural. And respect for the other should follow. "Only in mutual acceptance of the other and in the resulting mutual respect, made more profound by love, resides the secret of a humanity finally reconciled", said Pope John Paul II at a Prayer Vigil for Peace in Europe especially in the Balkans at Assisi on 9 January, 1993 (Address, n. 4, in L'Osservatore Romano, weekly English edition 13 Jan. 1993, p. 2). The Catholic Bishops of the world, gathered at the Second Vatican Council in 1965, had earlier stressed the need to respect and love those who think differently from us, if we want to enter into dialogue with them. "Respect and love", they said, "ought to be extended also to those who think or act differently than we do in social, political, and religious matters, too. In fact, the more deeply we come to understand their ways of thinking through such courtesy and love, the more easily will we be able to enter into dialogue with them" (cf. Gaudium et Spes, n. 28).

3. Actual Engagement in Dialogue

When Muslims and Christians come to know one another and learn to accept and respect one another, they are well poised to engage in one form of Christian­Muslim dialogue or the other. Four forms of interreligious relations are generally identified. There is first the whole area of relations across religious frontiers at the level of daily life in the family, in the workplace or in other social activities. Here there is opportunity for interaction without religion necessarily being discussed at all. Secondly, there is interreligious co­operation such as assistance for refugees or victims of disasters. Dialogue of theological discourse is a third form. Finally, there is the exchange of religious experience together with the meeting of spiritualities. If Christian­Muslim relations are not to remain an academic exercise, openness to others and readiness to engage in one or other form of co­operation are expected of a sincere Muslim or Christian.

4. Joint Witness to Shared Values

There are some people who accuse the religions of being at the root of rivalries and conflicts all along the corridors of history. Often such people regard themselves as non­committed from the religious point of view, adopting what they would call a humanist position. They are sceptical about any overall positive contributions which the religions may have made. They think that the more the religions are excluded from private or at least public life, the greater hope there will be for cohesion and harmony No serious Christian or Muslim will accept such a view. But it is not enough to reject the accusation. It is also necessary for Muslims and Christians, and indeed other believers, to live and interact in such a way that every person of good will will see the falsity of such a deformation of the religions. Christians and Muslims are called upon to develop such harmonious relations in the 21st century that while maintaining their differing religious identities, they can show the world that they share respect for God and that they believe that human conduct should follow God's will and law. Christianity and Islam both consider that they have a universal message, to be conveyed through Christian mission or Islamic da'wah. This right to spread one's religion should be upheld, as long as it is carried out with due respect for human dignity. No harm should be done to others in the name of religion. The Golden Rule which both religions teach instructs one to treat others as one would like to be treated. Genuine religion is not the cause of hatred, tension or violence. Every religion worthy of the name teaches love of others. Christians and Muslims should not just coexist. They should also co­operate to build up society. If their leaders do not motivate them to collaborate, should we not admit that such leaders have failed?

5. Joint Promotion of Peace

Among the values shared between Christianity and Islam, peace deserves special mention. Both religions stress the pre-eminence of peace. "Peace I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you" (Jn 14:27), said Jesus to his Apostles the night before he suffered and died. And after his Resurrection when he appeared to them he generally began with the greeting: "Peace be with you" (cf. Jn 20:19, 21, 26). St Paul calls Christ "our peace" (cf. Eph 2:14). For Muslims, Peace is one of the Beautiful Names of God. Does this fact not give added significance to the customary greeting among Muslims: al­salamu 'alaykum? Peace is necessary for individuals, within the same religious community, between two or more religions, between peoples and between States. Christians and Muslims have a duty to promote this tranquillity of order. No right­thinking Christian or Muslim today should support crusades or holy wars. Nor should they allow their conduct to be tainted by racist considerations or give way to discrimination on the basis of race, colour, condition of life or religion (cf. Nostra Aetate, n. 5). The Second Vatican Council exhorts Muslims and Christians to "make common cause of safeguarding and fostering social justice, moral values, peace and freedom" (Nostra Aetate, cf. n. 3). Pope John Paul II, addressing various representatives of the World Conference on Religion and Peace at the opening of their Sixth World Assembly in Rome on 3 November 1994, insisted on the necessity of a joint commitment to the promotion of peace: "Today, religious leaders must clearly show that they are pledged to the promotion of peace precisely because of their religious belief" (Address, n. 2, in L'Osservatore Romano English edition, 16 Nov. 1994, p. 2). Christian and Muslim parents, leaders and educators should be so convinced of the necessity of a sincere commitment to peace, beginning with peace between Muslims and Christians, that they will be able to effectively share these convictions in the family, at school, over the mass media, and especially in mosques and churches. It is good to offer condolences to families which have lost some of their members through violence sometimes perpetrated in the name of religion. But this is not enough. It is above all necessary to educate one's coreligionists to accept and respect others and to co­operate with them to promote peace. This dimension of Christian­Muslim relations is most important for the century which humanity is about to enter.

II. OBSTACLES AND CHALLENGES

The road to the attainment of the above­mentioned objectives is neither easy nor smooth. There are indeed obstacles and challenges. Let us mention a few.

1. The Weight of the Past

The present and the future also depend to some extent on the past. A community without memory is a community without a future. Relations between Christians and Muslims have not always been peaceful and serene. Tension, conflicts, crusades and holy wars, have not been unknown. Nor should one forget the impact of colonialism or perceptions of it. The Second Vatican Council admits this and pleads for a new spirit: "Although in the course of the centuries many quarrels and hostilities have arisen between Christians and Muslims, this most sacred Synod urges all to forget the past and to strive sincerely for mutual understanding" (Nostra Aetate, n. 3). Pope John Paul II speaking to 80,000 Muslim Youth in Casablanca stadium on 19 August 1985, made similar remarks and urged a healing of such historical memories.

2. Lack of Self­criticism

Christians are taught by their religion to examine their conscience each day, especially in the evening, to accept responsibility for any wrongs they may have done, and to repent and beg God for forgiveness. The supreme act of Christian worship, the Eucharistic sacrifice, always begins with such a penitential rite. In the sacrament of Penance the Christian who has sinned accepts responsibility, confesses and receives forgiveness. I would like to ask my Muslim friends whether in Islam there is a similar practice. Self­criticism is not a sign of weakness. It is really a proof of maturity. It can help to consolidate and deepen relations between individuals and between communities. With regard to MuslimChristian relations, where self­criticism is lacking, there is a tendency to be content with criticising the others. This is a real obstacle to constructive and lasting relations.

3. Manipulation of Religion by Politics

Occasionally, there is the temptation for religions to allow themselves to be used by politicians and even a greater temptation for politicians to manipulate religion for their own ends. Since religious convictions are among the strongest of motivations, an unscrupulous politician may be tempted to use religion to attain political goals. It has happened in history that religion has been abused to motivate people to fight wars which have as their real causes political, economic, or racial considerations. This is sad. It is deplorable. It does no service to either religion or politics. It has also happened in some parts of the world that governments or political parties, in order to strengthen their influence or to weaken a particular religious or political group, have given encouragement to sectarian or extremist movements. Reflection can make Christian and Muslim leaders agree that politicians have their own goals and their own methods of achieving them. It should be required of such politicians that they respect the freedom of religions to determine their own goals and their activities in both the sphere of worship and that of service of neighbour.

4. Religious Fanaticism or Extremism

Muslim­Christian relations are challenged and obstructed by religious fanaticism or extremism. The religious extremist or fanatic may be motivated by a desire to see his or her religion return to what is considered its original and pure state. But the extremist generally pursues this self­assigned goal by a rigid application to our times of practices and observances which were part and parcel of a different age and culture. Extremism is often characterized by an intransigent attitude towards co-religionists and others who hold different views or who have another concept of society. This frequently leads to violence. Some extremists go further, denying the right to religious freedom to those whose religious convictions differ from their own, and even excluding them from salvation. Who does not see that this is no way to promote Christian­Muslim relations?

5. Different Approaches to Human Rights and Especially to Religious Freedom

A difficulty in Christian­Muslim relations is constituted by different approaches to the theme of human rights and especially to freedom of religion. Christians see human beings as having been created in God's image and likeness. They are brothers and sisters of Christ, the Son of God made man. The Incarnation has ennobled the whole of humanity. This is the real foundation of human dignity. Moreover, Christ died on the cross to redeem all humanity. So we can say that love of God passes through love of neighbour. The Muslim vision is different. The human person is the servant of God, and remains so even when receiving God's call to be caliph or God's vice­regent, among created things. This vision finds expression in the names used. Many Muslim names begin with 'Abd (servant) followed by one of the numerous names for God. Christians see man as created by God with certain inalienable rights. Prominent among these is the right to religious freedom. "This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that in matters religious no one is to be forced to act in a manner contrary to his own beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits" (Dignitatis Humanae, n. 2). Again the Muslim perception is somewhat different. Indeed, some predominantly Muslim countries have their reservations regarding the United Nations 1948 Universal Declaration of Human Rights which they see as an expression of Western culture.The Universal Declaration of Human Rights in Islam, proclaimed in Paris in 1981, does contain an article on the right to religious freedom (art.13). It is however very short, merely stating: "Every person has freedom of belief and freedom of worship in conformity with his belief: 'to you your religion, to me mine' (Q. 109:6)". The following article treats of the right to summons (da 'wa) and to proclamation (balagh), but the content of the article remains vague. It is not clear whether or not people of religions other than Islam have the right to propagate their religion. There is certainly no mention of a right to change one's religion. So the question of human dignity and the rights which flow from it is one on which Christians and Muslims who have learned to know and trust one another can exchange views in the hope of greater service to the human person and therefore to the world.

6. Reciprocity

The right to religious freedom applies to individuals and also to religious communities. It includes both the right to practice a religion and the right to share that religion with others. The exercise of this right should have no territorial boundaries. It applies to all countries whether they are predominantly Christian or predominantly Muslim. A religion should not ask for religious freedom for its followers in one country while denying the same right to other believers in a country where it is the religion of the majority. This is what reciprocity is all about. On 21 June 1995, the day on which the first mosque was being inaugurated in Rome, Pope John Paul II spoke of the necessity of reciprocity in the General Audience. "A grand mosque is being inaugurated in Rome today. This event is an eloquent sign of the religious freedom recognized here for every believer. And it is significant that in Rome, the centre of Christianity and the See of Peter's Successor, Muslims should have their own place of worship with full respect for their freedom of conscience. On a significant occasion like this, it is unfortunately necessary to point out that in some Islamic countries similar signs of the recognition of religious freedom are lacking. And yet the world, on the threshold of the third millennium, is waiting for these signs! Religious freedom has now become part of many international documents and is one of the pillars of contemporary society" (in L'Osservatore Romano English edition, 28 June 1995, p. 11). I have listed several obstacles to Christian­Muslim co­operation. Perhaps it is better and healthier to regard them as challenges, because this latter way of looking at them gives some hope that they can be overcome. This is going to be our third and final consideration.

III. WAYS OF MEETING THE CHALLENGES

1. Healing of Historical Memories

The history of Muslim­Christian relations should be studied in all sincerity and truth. Past wrongs should be accepted and regretted. Pardon should be sought and given. Only then will reconciliation be possible. As I wrote to Muslims at the end of Ramadan in 1995, without true reconciliation we cannot commit ourselves together for the good of our co­religionists and of the world. Such a sincere study of the past also includes paying tribute to a religious community for its contribution to culture and science where that is the case. For example, Arabs, most of them Muslims, contributed to Western civilization. Christian communities were in the Middle East for centuries before the arrival of Islam and Arabic culture owes much to them. To accept the past is a condition for facing the future. An Institute such as this Center can promote studies to make all sides more aware of such co­operation in the past. Models for the future can thus be suggested.

2. Learning to Exercise Self­criticism

The difficult exercise of self-criticism has to be learned. Pope John Paul II wants the Catholic Church to examine her collective conscience on the failings of her children in this millennium, in preparation for the Year 2000. He says that the Church "should become more fully conscious of the sinfulness of her children, recalling all those times in history when they departed from the spirit of Christ and his Gospel and, instead of offering to the world the witness of a life inspired by the values of faith, indulged in ways of thinking and acting which were truly forms of counter­witness and scandal. Although she is holy because of her incorporation into Christ, the Church does not tire of doing penance: before God and man she always acknowledges as her own her sinful sons and daughters" (Tertio Millennio Adveniente, n. 33). If Muslims will perform a similar exercise, mutual relations between them and Christians will become less arduous. As has been said above, self­criticism is a sign of transparency and strength. It is encouraging that a liaison committee established two years ago between the Pontifical Council for Interreligious Dialogue and four major world Islamic Organisations is able to help both sides to engage in such self examination. This is to be recommended to other Christian-Muslim working groups.

3. Liberate Religion from Political Manipulation

Christian and Muslim leaders cannot remain indifferent in front of the manipulation of religion by politicians. Religion should be allowed necessary freedom to concentrate on beliefs, ritual and a rule of life. God is at the centre of all genuine religion. Politicians and governments should be impartial towards all religions. Religious leaders who succumb to the temptation of allowing their religion to be abused and made an instrument by a political party will have to reflect on the negative consequences, including the probability that that religion is likely to become a despised widow when that political party is no longer in power. At times it will be useful for religious and political leaders to meet and discuss such questions.

4. Facing the Phenomenon of Religious Extremism and Promoting Religious Freedom

Muslims and Christians have no choice but to accept that we are in a world in which religious plurality is a fact. "There is no compulsion in religion" as the Qur'an asserts (Q 2,256). Religion is therefore to be proposed, not imposed. Religious unity or compliance arrived at as a result of force - physical, psychological, economic, social or otherwise - is not worthy of the human person. And it is not a fit offering to God. Religious fanatics absolutely need conversion. As for those who engage in violence in the name of religion, this is a major insult to God and to religion. "No one can consider himself faithful to the great and merciful God who in the name of the same God dares to kill his brother. Religion and peace go together: to wage war in the name of religion is a blatant contradiction", said Pope John Paul II to the World Conference on Religion and Peace (in L'Osservatore Romano English edition, 16 Nov 1994, n. 2, p. 2). Farseeing religious leaders and wise statesmen are needed to convince people that freedom of religion is one of the dearest of human rights and that no one should be prevented from exercising this right, provided that the just rights of other people are not violated.

5. Promotion of Development and Justice

Poverty, underdevelopment, justice and corruption are fertile grounds for the rise or growth of extremist religious tendencies. In such societies those who reject the present situation, or who oppose the government in power, may find it easy to get the support of the suffering poor who are the vast majority, by making appeal to extravagant religious claims. The temptation that the answer to these situations of suffering is a return to what is presented as an original or pure form of a certain religion - whether Christianity or Islam - is an easy one. The effective response is not a crackdown on religious fanatics. It is rather a joint commitment of Christians and Muslims, and other citizens, to justice, development, sound economic programmes, honesty in private and public life, and willingness on the part of the rich to show serious solidarity with the poor. Peace stands on the pillars of love, truth, development, justice and solidarity.

6. More Attention to the Spiritual Dimension

Christian­Muslim relations will make more progress in the 21st century if there is increased attention on both sides to the spiritual dimension. Knowledge of the other religion, religious freedom, meetings and common projects are good and important. But they are not enough. Greater attention to God is necessary. The nearer a Muslim and a Christian are to God in prayer, in openness to God's action in them and in readiness to do his will, the nearer they will get to each other. This is another way of saying that interreligious relations are best promoted by believers who are deeply committed in matters religious. This means that those who want to promote greater Muslim­Christian collaboration in the next century should encourage both sides to commit themselves to deeper spiritualities in attention to God, continued conversion of the heart in growing adherence to God's will, prayer, asceticism, sincerity of heart and love of one's neighbour. A Christian leader and a Muslim leader who are gifted with such high voltage of spirituality are more likely to understand each other and promote good relations, than two learned people from the two religions who practice little of what they preach.

7. Joint Concern Over the Use of the Earth's Resources

The experts tell us that 20 per cent of humanity consumes 80 per cent of the earth's resources, leaving only 20 per cent to four­fifths of humanity. Moreover, certain rich countries restrain food production for the sake of balancing market prices, while there are poor countries whose inhabitants do not have enough to eat. And no one needs the experts to know that the earth's resources can be devastated or slowly depleted by greed, carelessness and war. Here is a rich area for Christian-Muslim collaboration in the forthcoming century in a world in which people realise more and more their interdependence. That religious attitudes of Muslims and Christians should be formed on these matters was emphasized by a Christian-Muslim colloquium organized in Rome in April last year by the Royal Academy for Islamic Civilization Research of Amman, Jordan, and the Pontifical Council for Interreligious Dialogue. Respected Ladies and Gentlemen, I have done no more than touch with the finger tips some of the desirable directions which Christian­Muslim relations can take in the 21st century. May God give us the grace that both Muslims and Christians show themselves not unresponsive to this call.

Ref. Encounter PISAI, Nov. 1997, n. 239.