Human Fraternity: a Jewish reflection for common coexistence
World Jewish Congress 
Gregorian University, Rome
8^th November 2019

Final Remarks: Miguel Ángel Cardinal Ayuso Guixot
President
Pontifical Council for Interreligious Dialogue

Dr. Ronald S. Lauder,
Reverend Rector,
Your Excellencies,
Distinguished Guests,
Dear Sisters and Brothers, 

I am grateful to Dr. Ronald S. Lauder, President of the World Jewish Congress, for organising this meeting on Human Fraternity: a Jewish reflection for common coexistence to disseminate the message of the historic Document on Human Fraternity for World Peace and Living Together, signed by His Holiness Pope Francis and His Eminence the Grand-Imam of Al-Azhar, Dr. Ahmed Al-Tayyeb, in Abu Dhabi last February 4, 2019. I also thank all of you for your kind presence on this occasion. 

Since the beginning of His Pontificate, Pope Francis has always invited us to promote a ‘culture of dialogue’ through mutual respect and friendship. In this regard, the Document on ‘Human Fraternity’ is truly a milestone on the path of interreligious dialogue. It marks how far we have come together, but it is also a point of departure. It is a new dynamic which takes us from our encounter as only face-to-face, to our working together standing shoulder-to-shoulder in order to promote peace by the way we are living together. Thus, the Document on Human Fraternity is not so much a map for the future, but a day-to-day commitment of working together for the common good and contributing, as believers, along with all people of good will, to healing our wounded world.

By fraternity is meant the fundamental human relationships that draw from the depth of the meaning of family – that of sister or brother – not just fellowship or friendship, but most of all the inextricable bond that is the human family. But Fraternity cannot mean being exclusive to my group, community, culture, religion but inclusive of all humanity. 

Through our efforts in Interreligious Dialogue, as members of one human family, we are called to promote the dignity of each person, recognizing her or him as sister or brother, at all times and in any part of the world. We do not start at zero in dialogue: there is always our shared humanity, with all its existential and practical aspects, which provides the needed meeting ground.

Pope Francis in his speech at the Global Conference of Human Fraternity said: "There is no alternative: either we will build the future together or there will be no future. Religions in particular cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace." (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4.2.2019).    

Beside the well-known obstacles, differences, prejudices and conflicts in today’s world, the Abu Dhabi Declaration summons us to move beyond any of these problems by remaining always rooted in our own identity, avoiding any kind of syncretism, being supported by the sincerity of our intentions. 

With this as the path, we can commit ourselves to serving humanity through our mutual collaboration in promoting that peace for which the world yearns. By promoting this historic Document on Human Fraternity we call others to reflect and study this new opportunity to work for peace by the way we live together. 

As you know, on 19^th August, a Higher Committee was formed in the United Arab Emirates in order to achieve the objectives of the Document of Human Fraternity, and work on the development of an operational framework for the goals and objectives set forth in it. The Committee met for the first time on September 11^th in Rome. In his remarks to the group, Pope Francis noted the significance of the manifestation of the desire to promote life and fraternity being made on the same date as others had chosen to sow death and destruction. Shortly after this first meeting, Rabbi M. Bruce Lustig, Senior Rabbi at Washington Hebrew Congregation, joined the Higher committee as a representative of the Jewish faith.

The Higher Committee chose to meet for the second time on September 20^th in New York, in an effort to globally promote their message as world leaders converged on New York City for the opening of the 74th General Assembly of the United Nations.

As Pope Francis and the Grand Imam Ahmed Al-Tayyeb have shown us in their ‘universal call’, through their Declaration that excludes no person, no period nor place for the good of humanity, the culture of encounter and mutual knowledge is not a utopian ideal. It is a necessary condition for living in peace and leaving a better world to future generations.  

Although sadly evil, hatred, and division often make the news, there is a hidden well of goodness that is increasing, leading us to hope in dialogue, reciprocal knowledge one of the other and the possibility of building – together with the followers of other religions and all men and women of goodwill – a world of fraternity and peace.

I am thankful today to Dr. Lauder, who kindly invited me to this important Conference on human fraternity. His reflections as President of the World Jewish Congress on the Document on Human Fraternity are very relevant, offering concrete encouragement for its implementation. 

As we are all aware, life is sacred because it is a gift from God; for those of us in the three great monotheistic religions this is fundamental. In conclusion, I would like to call to mind the prayer intention of Pope Francis for the month of November 2019.  He invites us to pray that “a spirit of dialogue, encounter, and reconciliation emerge in the Middle East where (…) concord and dialogue among the three monotheistic religions is based on spiritual and historic bonds”.

It is my heartfelt wish and profound desire that this event we are celebrating today bring fruits for the development of a new phase of interreligious dialogue setting off in a bold and collaborative journey to explore how people of good will across all religions can work together for mutual understanding and global peace.

Thank you for your kind attention.

Cardinal Miguel Ángel Ayuso Guixot
Vatican City, Casina Pio IV
28 ottobre 2019

Joint Declaration by the Conference of the Abrahamic Monotheistic Religions on Matters Concerning the End of Life 

Distinguished leaders of various religions, honourable participants and guests present today for this Ceremony of the signing of the document “Ecumenical Declaration on End-of-Life”, I wish to thank first H. Excellency Vincenzo Paglia, President of the Pontifical Academy for Life, and H. Excellency Marcelo Sánchez Sorondo, Chancellor of the Pontifical Academy of Sciences and the Pontifical Academy of Social Sciences, for making this meeting possible. 

As believers in God, Judaism, Christianism and Islam we have an enormous task before us, that is to contribute in the form of moral guidance to our contemporary world which is increasingly having difficulty to understand and defend the nature of end-of-life, and thus affords an invitation to our authentic dialogue among believers in the One God.

For our part, the Pontifical Council for Interreligious Dialogue is totally committed to promote this dialogue with representatives of other religions and, knowing well, how we are at a crossroads: somehow, depending on dialogue becomes the choice between life and death. To continue to promote conflict on this critical point is surely the path that leads to death.

How then does dialogue relate to the question that today concerns us regarding the understanding of the end of life? Dialogue is based on the "relational" identity of the human being, a creature in the image of God, a creature who knows the source of life. Our death, like life, is not a moment "unrelated" to our life but, on the contrary, the culmination and full integration of life. The belief in life after death is common to all three Abrahamic religions. For we Christians, life’s end is the mystery of Christ in which the promise of Resurrection and eternal life is fulfilled. 

But there are grey areas which require discernment based on faith. And we know them: the ambiguity of the euthanasia that brings the debate to anticipate the end of a life when the unsustainability of illness or old age is evident. These are grave decisions with moral consequences. Today, the laws of many nations regarding a decision of assisted death in our societies tends to use the reality of religious pluralism as well as the overbearing nature of secular pluralism, to eliminate all sanctions for the protection of life. The economic factor of natural death presses for a decision to assume less and less the economic weight of care for the protection of life and dignity of life for one nearing death, imposing a sort of selective policy at the expense of the person. Another factor, is that of the so-called “right-to-die”, reduces the role of doctors without any reference to the competency of the person to make such a decision for themselves.

The desire to die when death seems imminent is not infrequently the result of an unjust and inhuman situation from all points of view. Guilt felt in the sense of burdening society and/or family is often a overriding factor. Yet, the tradition of the Abrahamic religions is that, in reality, the sick or the dying person needs love, affection, and human warmth. For this reason, the Abrahamic religions support in their long tradition that our dying process and death are the supreme act of each person’s life.

As we have seen in the Document on Human Fraternity recently signed in Abu Dhabi by Pope Francis and the Grand Imam of Al-Azhar Mosque, the dignity of each life is primary.  I quote, “Indeed, everyone must safeguard this gift of life from its beginning up to its natural end. We therefore condemn all those practices that are a threat to life such as genocide, acts of terrorism, forced displacement, human trafficking, abortion and euthanasia. We likewise condemn the policies that promote these practices.

I feel very encouraged in our common heritage as believers; we as Christians are aware of the common origin and common destiny of humanity, as you, Jews and Muslims, are as well; we accompany each other in this very special fraternal journey toward eternity and our Creator. 

Prophetic Meaning of the Document on Human Fraternity: Presentations

Original Presentation of the Prophetic Meaning of the Document on Human Fraterntiy at Urban University by Cardinal Ayuso

Perspectives from Asia: Prophetic Meaning of the Document on Human Fraternity

Speech at the Conference on “The Power of Words – The Role of Religion, Media, and Policy in Countering Hate Speech”
 KAICIID, Vienna October 30-31, 2019
Miguel Ángel Cardinal Ayuso Guixot, President of PCID

I read the recent document (Concept Note) prepared for this Conference and our time together.   How well it pinpoints the particular areas where hatred and the damaging actions resulting from such “hate speech” launched against groups different than our own are evident.  We recognize, as the document depicts, “Religious and sectarian identity … has been used to justify hate speech against certain groups and individuals”. We say in the preparatory document that, “hate speech is normally defined as any kind of communication in speech, writing or behavior that denigrates a person or group on the basis of who they are in terms of their religion, ethnicity, nationality, race or other key identity factor.”  How divided we have become in this modern era where the media is so active on a world stage turning words into weapons!

          Given the notable speakers here present who will speak on the important and large topic of “hate speech”, I feel my role is to offer a counterpoint, to look at not so much our divisions as our “connections”.  I offer the reality of our being a human family and call to our common consideration the recent document written by the Grand Iman of Al Azhar and Pope Francis on “Human Fraternity for World Peace and Living Together”.  What better tool in our hands than our common humanity where we have so much in common in contrast to the little that is superficially different.

          As has been said by many, Pope Francis has clearly demonstrated his desire to promote and pursue interreligious dialogue by naming myself and then Archbishop Michael Fitzgerald to become Cardinals. Pope Francis said at the ceremony where we were created as Cardinals, “Do we have a lively awareness of this compassion that God feels for us?  It is not something optional…No, it is essential. … Concretely: am I compassionate towards this or that brother or sister…? … Or do I constantly tear them down by my attitude of condemnation, of indifference, of looking the other way and actually washing my hands of it?” (Homily, Ordinary Public Consistory for the Creation of New Cardinals, October 6, 2019) This awareness is the underpinning of our desire to work together to “counter hate speech and promote peaceful co-existence” as is the reason for our gathering here today to discuss. 

          In the months since the signing of the document on Human Fraternity in Abu Dhabi, I have reflected on our responsibility and work at KAICIID, recognizing the great grace given to the work of interreligious collaboration which this Document has given us with our efforts towards the common good.  How different is our discussion of this conference’s theme, Working Together to Counter Hate Speech and to Promote Peaceful - The Role of Religion, Media, and Policy in Countering Hate Speech, in the light of the awareness of our Human Fraternity. Fraternity recognizes our common familial roots, not only our Common Citizenship.  What concerns us today as we meet and speak on these topics is how we can witness to and effect a global awareness of our common bonds as the human family. The document in the introduction states, “Faith leads a believer to see in the other a brother or sister to be supported and loved. Through faith in God, who has created the universe, creatures and all human beings (equal on account of his mercy), believers are called to express this human fraternity by safeguarding creation and the entire universe and supporting all persons, especially the poorest and those most in need.” In this statement there is no room for hate speech! Our witness as believers to the reality of our human fraternity, is one of the most powerful statements to counter the media’s hate-filled words. 

          With the Document on Human Fraternity for World Peace and Living Together, we gain a renewed enthusiasm and yes, hope for the work of KAICIID in its mission as stated in the Concept Note for the Conference for today, “to enhance dialogue between people of different faiths and cultures, not just as a pathway to mutual understanding, but as a means of preventing religion being used as a vehicle for the marginalisation of others and even violence.” We now have a concrete shared base in this commitment written by the Grand Imam of al Azahar and the Pope and witnessed by religious leaders from many religions and nations, for our outreach to other religious leaders, governments and the peoples of our globe. At KAICIID we have experienced our share of trials and misunderstandings as we have grown as an organization and an effective member of the world community striving for peaceful religious relations.  But we have also known a joy in our common mission and success in our outreaches.

          World Peace through Human Fraternity is not some idealistic dream but a reality that has emerged, taken hold in concrete ways, in events such as this, fostering dialogue and understanding. The very organization of KAICIID is a living example of the efforts to counter hate speech, not only through the media, but by the very experience of working together to better relations and understanding between religions.

          Let me conclude today by offering the words of Pope Francis which he spoke prior to the signing of the Document on Human Fraternity when he was in Abu Dhabi: “There is no alternative: we will either build the future together or there will not be a future. Religions, in particular, cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace.” (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4 February 2019) This is why KAICIID was established.  This is how we as an organization and individually as its members, are missioned together into the future.

          We recognize that “…hate speech tries to suggest that the person or group  is in some way inferior and should be excluded or discriminated against” (Concept Note for the Conference), but I encourage us to move forward, confident that our common Human Fraternity changes our way of being and counters such shallow words as we encourage the deeper bonds of family given us all by the Creator.  

Thank you.

Opening Reflection to the Board of Directors of KAICIID

Conference on “The Power of Words – The Role of Religion, Media, and Policy in Countering Hate Speech”

POSITION PAPER OF THE ABRAHAMIC MONOTHEISTIC RELIGIONS ON MATTERS CONCERNING THE END OF LIFE

Vatican City, October 28th, 2019

Preamble

The moral, religious, social and legal aspects of the treatment of the dying patient are among the most difficult and widely discussed topics in modern medicine. They have generated intense intellectual and emotional arguments and a very large body of various publications throughout all cultures and societies.

The issues concerning end-of-life decisions present difficult dilemmas, which are not new, but they have intensified greatly in recent years due to several factors and developments:

•             The enormous scientific-technological advances enable significant prolongation of life in ways and situations never previously possible. However, often prolonged survival is accompanied by pain and suffering due to various organic, mental and emotional dysfunctions.

•             The fundamental change in the patient-physician relationship from a paternalistic approach to an autonomous one.

•             The fact that most people in developed countries nowadays die in hospitals or nursing homes, which are frequently strange and unfamiliar surroundings for them. Many patients are attached to machines, surrounded by busy people unknown to them. This situation contrasts with that in the past when people usually died at home, surrounded by their loved ones in their customary and recognized environment.

•             The greater involvement of various professionals in the treatment of the dying patient, as well as the involvement of the media, the judicial system and the public at large. These often reflect different cultural backgrounds, outlooks, and varying and even conflicting opinions as to what should or should not be done for the dying patient. Cultural changes, particularly in Western societies.

•             The growing scarcity of resources due to expensive diagnostic and therapeutic options.

The dilemmas concerning the care and treatment of the dying patient are not primarily medical or scientific ones, but rather social, ethical, religious, legal and cultural dilemmas. While physicians make decision based on the facts, most of the decisions concerning the dying patient are not of a medical- scientific nature. Rather, they are based on personal values and ethics. Hence, caring for the dying patient by families and health-care providers within societal norms is a challenging task.

The principles and practices of the Abrahamic monotheistic religions, and particularly their understanding of the proper balance between conflicting values, are not always in accord with the current secular humanistic values and practices.

The aims of this position paper are:

•             To present the position of the Abrahamic monotheistic religions regarding the values and the practices relevant to the dying patient, for the benefit of patients, families, health-care providers and policy makers who are adherents of one of these religions.

•             To enhance the capacity of healthcare professionals to better understand, respect, guide, help, and comfort the religious patient and the family at life's end. Respecting the religious or cultural values of the patient is not only a religious concern but is an ethical requirement for staff at hospitals and other facilities where there are patients of diverse faiths.  

•             To promote a reciprocal understanding and synergies of different approaches between the monotheistic religious traditions and secular ethics concerning beliefs, values, and practices relevant to the dying patient.

Definition

A dying patient is defined as a person suffering from a fatal, incurable and irreversible disease, at a stage when death will in all probability occur within the space of a few months as a result of the disease or its directly related complications, despite the best diagnostic and therapeutic efforts.

Suffering and Dying

While we applaud medical science for advances to prevent and cure disease, we recognize that every life will ultimately experience death.

Care for the dying is both part of our stewardship of the Divine gift of life when a cure is no longer possible, as well as our human and ethical responsibility toward the dying (and often) suffering patient. Holistic and respectful care of the person must recognize the uniquely human, spiritual and religious dimension of dying as a fundamental objective. This approach to death requires compassion, empathy and professionalism on the part of every person involved in the care of the dying patient, especially from care workers responsible for the psycho-sociological and emotional welfare of the patient.

The Use of Medical Technology at the End of Life

Human interventions—by medical treatments and technologies are only justified in terms of the help that they can provide. Therefore, their use requires responsible judgment about when life-sustaining and life-prolonging treatments truly support the goals of human life, and when they have reached their limits. When death is imminent despite the means used, it is justified to make the decision to withhold certain forms of medical treatments that would only prolong a precarious life of suffering. Nonetheless, even when persistence in seeking to stave off death seems unreasonably burdensome, we must do whatever is possible to offer comfort, effective pain and symptoms relief, companionship, emotional and spiritual care and support to the patient and his/her family in preparation for death.

The medical team and society at large should respect an authentically independence wish of a dying patient to prolong or preserve his/her life even for an additional short period of time by clinically appropriated medical measures. This includes the continuation of respiratory support, artificial nutrition and hydration, chemotherapy or radiotherapy, antibiotics, pressors and the like. This wish can be expressed either by the patient him/herself, in "real time"; or, if not competent at the time, by advance medical directive, by a surrogate, or by testimony of close family members. This approach represents both the respect for life as well as the respect for independence, which should not only be respected when it is in agreement with the health¬care provider. Clergy are often consulted by the family to aid in this decision. In cases of religiously practicing/devout patients or where the immediate next-of-kin are religiously observant/devout, a relevant member of the clergy should be consulted.

The Rejection of Euthanasia and Physician-Assisted Suicide

Matters pertaining to the duration and meaning of human life should not be in the domain of health care providers whose responsibility is to provide the best possible cure for disease and maximal care of the sick.

We oppose any form of euthanasia - that is the direct, deliberate and intentional act of taking life - as well as physician assisted suicide - that is the direct, deliberate and intentional support of committing suicide - because they fundamentally contradict the inalienable value of human life, and therefore are inherently and consequentially morally and religiously wrong, and should be forbidden without exceptions.

The Nurturing Community

We emphasize the importance of community support in the decision-making process faced by the dying patient and his/her family. The duty to care for the sick, demands of us also to reform the structures and institutions by which health and religious care are delivered. We, as a society, must assure that patients' desire not to be a financial burden does not tempt them to choose death rather than receiving the care and support that could enable them to live their remaining lifetime in comfort and tranquility. For religiously observant/devout patients and families there are several possible forms of communal support facilitating thoughtful and prayerful consideration by the parties involved, with medical, religious, and other appropriate counsel. This is a religious duty of the faith community to all its members, according to each one's responsibilities.

Spiritual Care

The greatest contribution to humanizing the dying process that health care workers and religious persons can offer is the provision of a faith-and-hope- filled presence. Spiritual and religious assistance is a fundamental right of the patient and a duty of the faith community. It is also acknowledged as an important contribution by palliative care experts. Because of the necessary interaction between the physical, psychological and spiritual dimensions of the person, together with the duty of honoring personal beliefs and faith,; all health care providers are duty-bound to create the conditions by which religious assistance is assured to anyone who asks for it, either explicitly or implicitly.

The Promotion of Palliative Care

Any dying patient should receive the best possible comprehensive palliative care - physical, emotional, social, religious and spiritual. The relatively new field in medicine of palliative care has made great advances and is capable of providing comprehensive and efficient support to dying patients and their families. Hence, we encourage palliative care for the patient and for her/his family at the end of life. Palliative care aims at achieving the best quality of life for patients suffering from an incurable and progressive illness, even when their illness cannot be cured, thus expressing the noble human devotion of taking care of one another, especially of those who suffer. Palliative care services, provided by an organized and highly structured system for delivering care, are critical for realizing the most ancient mission of medicine: “to care even when there is no cure.” We encourage professionals and students to specialize in this field of medicine.

Conclusion

Based on the arguments and justifications articulated in this position paper, the three Abrahamic monotheistic religions share common goals and are in complete agreement in their approach to end-of-life situations. Accordingly, we affirm that:

•             Euthanasia and physician-assisted suicide are inherently and consequentially morally and religiously wrong and should be forbidden with no exceptions. Any pressure upon dying patients to end their lives by active and deliberate actions is categorically rejected.

•             No health care provider should be coerced or pressured to either directly or indirectly assist in the deliberate and intentional death of a patient through assisted suicide or any form of euthanasia, especially when it is against the religious beliefs of the provider. It has been well accepted throughout the generations that conscientious objection to acts that conflict with a person's ethical values should be respected. This also remains valid even if such acts have been accepted by the local legal system, or by certain groups of citizens. Moral objections regarding issues of life and death certainly fall into the category of conscientious objection that should be universally respected.

•             We encourage and support validated and professional palliative care everywhere and for everyone. Even when efforts to continue staving off death seems unreasonably burdensome, we are morally and religiously duty-bound to provide comfort, effective pain and symptoms relief, companionship, care and spiritual assistance to the dying patient and to her/his family.

•             We commend laws and policies that protect the rights and the dignity of the dying patient, in order to avoid euthanasia and promote palliative care.

•             We, as a society, must assure that patients' desire not to be a burden does not inspire them the feeling of being useless and the subsequent unawareness of the value and dignity of their life, which deserves care and support until its natural end.

•             All health care providers should be duty-bound to create the conditions by which religious assistance is assured to anyone who asks for it, either explicitly or implicitly.

•             We are committed to use our knowledge and research to shape policies that promote socio-emotional, physical and spiritual care and wellbeing, by providing the utmost information and care to those facing grave illness and death.

•             We are committed to engage our communities on the issues of bioethics related to the dying patient, as well as to acquaint them with techniques of compassionate companionship for those who are suffering and dying.

•             We are committed to raising public awareness about palliative care through education and providing resources concerning treatments for the suffering and the dying.

•             We are committed to providing succor to the family and to the loved ones of dying patients.

•             We call upon all policy-makers and health-care providers to familiarize themselves with this wide-ranging Abrahamic monotheistic perspective and teaching in order to provide the best care to dying patients and to their families who adhere to the religious norms and guidance of their respective religious traditions.

•             We are committed to involving the other religions and all people of goodwill.

Seminar on
“Interreligious Dialogue: Perspectives from Asia”

Pontificia Università Urbaniana, Roma
18 June 2019
A Keynote Address

by H. E. Mons. Miguel Ángel Ayuso Guixot, MCCJ
President. Pontifical Council for Interreligious Dialogue

Prophetic Meaning of the Document on Human Fraternity

Your Excellencies,
Distinguished Guests,

Foreword

First of all, let me apologize for my absence to this convocation due to another unavoidable previous commitment that I am unable to change and that prevent me from being present among you at this important gathering.

I am happy to be represented by Reverend Father Markus Solo SVD, an Official of our Dicastery for Interreligious Dialogue, who will read my address with the thoughts I wanted to share with you about the topic of our Meeting.

I thank His Excellency the Ambassador of Indonesia to the Holy See, Mr. Agus Sriyono, the Coordinator of the Asian Ambassadors to the Holy See, who kindly invited me, on behalf of the Asian Ambassadors to reflect together with you on the Declaration of Abu Dhabi, so as to assist you in redoubling your efforts in the promotion of mutual understanding and co-existance among people of different religious traditions in Asia.

Introduction

There is no doubt that I was privileged to have personally witnessed an event that many have called "historic" about the signing of the Document “Human Fraternity for world peace and living together, signed by His Holiness Pope Francis and His Eminence the Grand-Imam of Al-Azhar, Dr. Ahmed Al-Tayyeb,in Abu Dhabi last February 4, 2019.

 I believe we can say, without any rhetoric, that the signing of the document on Human Fraternity was a milestone on the path of interreligious dialogue. I am sure the importance of what has happened will not escape any of you either. 

Let me publicly thank Pope Francis for the impetus he has given to interreligious dialogue. The dialogue between people of different religions is truly at the center of his reflections and actions. It is well-known that since the beginning of his pontificate, the Holy Father has emphasized relationships between members of the various religions, highlighting the importance of friendship and respect.

As I mentioned, the Document on Human Fraternity represents a milestone on the path of interreligious dialogue. The milestone is just that: a point along the way, neither the beginning nor the end. The Holy Father echoes this very point when he said during the press conference on the return flight from Abu Dhabi: "from the Catholic point of view the document did not go an inch beyond the Second Vatican Council. Nothing. The document emerged from the spirit of Vatican II ". Allow me briefly to mention some significant elements.

Roots in the Council

The document can be understood only if it is included as part of the long-standing journey of interreligious relations of the Catholic Church, which found official expression in the Second Vatican Council, actually since the opening address of 11 October 1962, when John XXIII (Pope Roncalli) invited all to promote unity in the Christian and human family: unity among Catholics, unity with Christians not yet in full communion and finally, something that is perhaps of greater interest in this context, "..the unity, finally of esteem and respect for the Catholic Church shown by those who still profess the different non-Christian forms of religion."(Gaudet Mater Ecclesia, § 19).

St. Pope Paul VI in the encyclical Ecclesiam suam (August 6, 1964), which outlined the program of his pontificate, wrote that the mission of the Church today is named dialogue. Opening up to others, discovering the values in which they live, walking together and cooperating for justice and peace: these are the ways of witnessing to the fullness of truth and life which, as Christians, we contemplate and receive from Jesus Christ.

With the 2^nd Vatican Council the dyke walls separating religions began to crack little by little, finally breaking up so that the river of dialogue could flow. The Conciliar Declarations Nostra Aetate on the relationship between the Church and believers of other religions and Dignitatis Humanae on religious freedom, present similar themes and as documents are closely linked to each other. These paved the way for Saint John Paul II to initiate meetings such as the World Day of Prayer for Peace in Assisi on 27 October 1986 and for Benedict XVI, twenty-five years later, to continue in the city of St. Francis the reflection, dialogue and prayer for peace and justice, begun by John Paul, on the Day of Prayer for the world, "Pilgrims of truth, pilgrims of peace."

Thus, the commitment of the Catholic Church to interreligious dialogue that continues in  our day to open paths to peace, is really part of its original mission and is rooted in the Council itself, to which these two recent pontificates refer in their teaching on interreligious dialogue.

We can indeed say that through the “dialogue with the world” of Paul VI, the “dialogue of peace” of John Paul II, and the “dialogue of charity in truth” of Benedict XVI, we have come, in fifty years, to the challenge of the "dialogue of friendship”, as announced by Francis.

Living one's identity in the "courage of otherness" is the threshold which the Church of Pope Francis asks us today to cross. Only in this way can faith in God, through Jesus, create a new history, building a civilization of the covenant that embraces the richness of differences in peace and in the exchange of gifts. 

On the path of interreligious dialogue

Let’s reflect together, in the light of what occurred in Abu Dhabi, on how to strengthen the bonds of human fraternity in order to build a peaceful world in a common coexistence. Let us try to find new pathways so that the document may be applied and relevant in the Asian context. In fact, I hope that through this Seminar we may become recommitted to make the Abu Dhabi Document an instrument we can utilize for the good of our respective societies. 

In fact, Interreligious collaboration can and must support the rights of every human being, in every part of the world and at all times. We are all members of one human family and as such we have equal rights as well as duties as citizens of this world. Let us not forget that at the base of any collaboration or dialogue there is the common root of our humanity. This means that we do not start at zero in dialogue: there is always our shared humanity, with all its existential and practical aspects, which provide the needed meeting ground. 

Since the Second Vatican Council the Catholic Church has been convinced that "We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God." (Nostra aetate, 5). "But" says Pope Francis " fraternity also embraces variety and differences between brothers and sisters, even though they are linked by birth and are of the same nature and dignity. " (Message of the Holy Father Francis for the celebration of the 38th World Day of Peace: No longer slaves but brothers, 1 January 2015). 

 Pluralism, not only religious, but also as found in society in general, is a reality that invites us to reflect each on our own identity, which we must claim so as to participate in authentic interreligious dialogue. We are not saying that all religions are equal, but rather that all believers, those who seek God as well as all people of good will without a religious affiliation, have an equal dignity. Thus, we must act in a manner so that God, who created us, is not a cause for division, but the basis for our unity.

I urge you, through the various centers of learning in your respective Asian countries, to embrace a new impulse to study and deepen the reflection on plurality and the underlying differences, beginning from the various points of view indicated, as a means of benefiting the formation of those who are involved, in the various and sundry roles needed in the field of interreligious dialogue.

Let us therefore adopt the culture of dialogue as a way of collaboration, as a method of mutual knowledge and as way of establishing a common criterion. I remember how the Holy Father spoke recently in Cairo about three fundamental orientations for pursuing dialogue and knowledge among people of different religions: "the duty to respect one’s own identity and that of others, the courage to accept differences, and sincerity of intentions" (Speech to the participants in the International Conference for Peace, Al-Azhar Conference Center, Cairo 28 April 2017).

In today's world, tragically marked by neglecting God or by the abuse that is made of His name, people belonging to different religions are called to defend and promote peace and justice, human dignity and to protect the environment with a united commitment. We must offer our collaboration to the societies in which we believers are citizens, calling on our common values and our deepest convictions concerning the sacred and inviolable character of life and of the human person. The coherent and credible believer is a witness and bearer of values, which can greatly contribute to building a more just society, these include  rectitude, fidelity, love for the common good, attention to others, especially for those who are in need of benevolence and mercy.

Interreligious dialogue has as an essential function to build civil coexistence, a society that includes and is not built on the culture of waste and is a necessary condition for peace in the world. In a dehumanized world, in which the culture of indifference and greed characterize the relationships among human beings, there is need for a new and universal solidarity and a new dialogue to shape our future as one human dignity.

Pope Francis in his speech at the Global Conference of Human Fraternity said: "There is no alternative: either we will build the future together or there will be no future. Religions in particular cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace." (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4.2.2019).

The Holy Father reminds us that no matter where, when or with whom, we are called to realize, today and everywhere, what is absolutely necessary outreach for our world, namely interreligious dialogue. At the center of the Apostolic Journey to Abu Dhabi, conceived as a mission of an interreligious and pastoral nature, there is a concrete call to "Universal Fraternity", in the name of justice and peace.

The prophetic dimension of the Document on Human Fraternity

To talk in detail about the Document and its value, I believe it is appropriate to include its context, like a painting, in the right frame. I think we cannot help reading and reflecting on the Document in the light of what the Holy Father wrote in the Encyclical Letter Evangelii Gaudium: "Giving priority to time means being concerned about initiating processes rather than possessing spaces. (...) What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity."(Evangelii Gaudium 223). 

We know well that the path of interreligious dialogue has often been uphill and filled with obstacles; it is a long history also made of confrontations, prejudices and conflicts. But the importance of this document also lies in the fact that we wanted to go beyond these blocks. There is an urgency dictated by the current world situation that demands that we put aside prejudices, delays and difficulties. Throughout the Document, the conviction emerges that all together we can and must still work with courage and faith to recover hope in a new future for humanity. It is undoubtedly a challenging document, I would say even a point of no return that requires reflection, study and that engages us in its diffusion. Therefore, the intent of the Document is to adopt: the culture of dialogue as a way of life; the common collaboration as conduct; and the mutual knowledge as a method and criterion.

From tolerance to coexistence

The text of the Abu Dhabi Declaration emphasizes the need to move from mere tolerance to fraternal coexistence. For Christians living in the Middle East or in Muslim-majority countries in Asia it means they no longer need feel that they are a excluded minority struggling to survive or else to flee, but active citizens who have the right and the duty to contribute to the development of society. For Muslims living in the West this means seeking true integration while respecting the laws of the countries that host them and with the spirit of faith that comes from being guests of brothers. My predecessor, the late Cardinal-President, His Eminence Jean-Louis Tauran, while visiting several Asian countries such as Indonesia, Bangladesh and Pakistan, always emphasized the importance of human fraternity by saying: As believers, it is not enough if we stay only on the level of tolerance. As brothers and sisters, we cannot only tolerate each other, but rather love each other. Therefore, we have to pass from tolerance to love, as the love will enable us to coexist peacefully. As the Declaration embodies a universal message, it is in fact, a call to all believers and people of good will, regardless of which religion they belong to, to get to know each other starting from what unites them, that is the One God they believe in.

"Know yourself" but also "Know your brother"

As Pope Francis explained at the Founder's Memorial: "Alongside the famous ancient maxim ‘know yourself’, we must uphold ‘know your brother or sister’: their history, their culture and their faith, because there is no genuine self-knowledge without the other. As human beings, and even more so as brothers and sisters, let us remind each other that nothing of what is of the dignity of the human person can remain foreign to us. It is important for the future to maintain an open mindedness as central to our identity capable of overcoming the temptation to close in oneself, thus becoming rigid.”

The prospect of educating to a culture of encounter, of fraternity, and of peace entails, as an inevitable consequence, the will to review, in this light, also the educational and academic paths in schools, training institutes, universities. A first concrete step will be to study, reflect and spread the Document on Human Fraternity as the Holy Father asked us to do.

With regard to education for intercultural dialogue, which also is of a great importance in the Asian context, with its huge cultural diversity, let me bring to mind what was written in the document of the Congregation for Catholic Education,  n. 19: “This knowledge is not sufficient in itself, but opens up to dialogue. The more abundant the knowledge, the more it can sustain dialogue and co-existence with people who profess other religions. In the context of an open dialogue among cultures, different religions can and must make a decisive contribution to forming an awareness of common values."(Congregation for Catholic Education, Educating for Intercultural Dialogue in the Catholic School. Living Together for a Civilization of love, October 28, 2013)

Faced with a humanity wounded by so many divisions and ideological extremism, the Pope and the Great Imam have shown that the promotion of a culture of encounter and mutual knowledge is not some utopian idea, but the necessary condition for living in peace, and leaving a better world to future generations than the one we now live in.

The Declaration should be seen as a "symbol of the embrace between East and West, between North and South". This presupposes, on the one hand, that the two partners stand before God in an attitude of sincere readiness to obey His will. And, on the other hand, a careful discernment of the crucial moment that today humanity is traversing, in the light of its respective faith in God's plan for human history.

Our societies today are marked by a lack of respect for the human dignity of each person, the dissolution of the family, a noticeable difficulty to accept and integrate those in need as well as a lack of hope in so many of the younger generation. Thus, it is up to us to help form consciences so that our communities we both listen to and learn from each other with interest, sensitivity and respect to the rich human and spiritual heritage unique to each believer. The importance of the formation and education of the younger generations is critical. The rupture between generations must be reconstructed in order to find new ways to resurrect the religious dialogue which has been seemingly lost with youth today.

In his Address at the Founder’s Memorial in Abu Dhabi, the Pope explained what he means by fraternity: “Religions should be the voice of the least, who are not statistics but brothers and sisters, and should stand on the side of the poor. They should keep watch as sentinels of fraternity in the night of conflict. They should be vigilant warnings to humanity not to close our eyes in the face of injustice and never to resign ourselves to the many tragedies in the world”. Clearly Pope Francis does not speak of a theoretical fraternity. 

In the light of what has been already said, the duty to care for one’s brother becomes clear. When God asks, "Where is your brother", it is not possible to answer: "I do not know. Am I my brother's keeper?" (see Gen 4: 9). Given this reality, various questions arise: how can we care for each other as part of one human family? How can we nurture a non-theoretical, practical brotherhood that translates into authentic fraternity? How can the inclusion of the other prevail over exclusion, based on one’s own affiliations? How can religions be channels of fraternity rather than barriers of division?

Fraternity is a complex human reality, one which deserves serious attention, and at the same time one which needs to be handled with delicacy. If fraternity presupposes solidarity among people, it obviously suggests an interior caring attitude, what Pope Francis would call "tenderness", to express the love of one's neighbor. 

With the signing of the Abu Dhabi Declaration, a space of openness, sincerity and collaboration has been created, in which the many remaining blocks can be removed and overcome with prudence and discernment. God gives light, and God is present where there is love.

In the sign of peace a bridge was built and a wall broken down

Thanks to a true collaboration between believers, such as that between the Holy Father and the Great Imam of al-Azhar, we have been given a work which can contribute to the good of all, helping to identify the many injustices that still afflict this world and at the same time condemn the use of any violence. In fact, as Pope Francis has always encouraged us to do, a bridge has been built with the Human Fraternity Document as an exhortation to look with mercy at the lives of others, to have compassion for the poor, to work together for the good of our common home which is Creation.

Opening to others, getting to know them and recognize them as brothers and sisters is the first step towards bringing down the walls raised because of fear and ignorance and trying instead to together build bridges of friendship that are fundamental for the good of all humanity. Therefore, we should cultivate in our families and in our political, civil and religious institutions a new lifestyle where violence is rejected, and the human person is respected. As the Holy Father has said on many occasions, dialogue must be based on friendship and mutual respect, which has its roots in the recognition of dignity of each human person.

I believe, therefore, that by practicing, in freedom and in respect for the law, what the majority of religions have in common - prayer, fasting, almsgiving, pilgrimage - we can show that believers are a factor for peace in human societies and we can respond to all those who unjustly accuse religions of fomenting hatred and of being the cause of violence. In today's precarious world, dialogue between religions is not a sign of weakness. Dialogue among believers, rather, is as an expression of God's dialogue with humanity.        

Prayer, dialogue, respect and solidarity are the only weapons able to combat terrorism, fundamentalism and any kind of war and violence. And they are weapons that are part of the spiritual arsenals of every religion.  Peace is a precious asset, an aspiration that lives in the heart of every man and woman, believer or non-believer, something that should inspire every human action. In reading the Abu Dhabi Document in a pluralistic world, in a globalized society, what emerges is that a reconciliation between East and West, between North and South, cannot be built unless we start from a common point: the condemnation and rejection of any kind of violence or war. As the Holy Father has said many times, we are in midst of a Third World War, even though fought in pieces around the globe. Contemporary societies are societies in which we live together among different peoples, thus, it is necessary to truly unite all the forces: So, either we work for integration and harmony, or this condition of piecemeal war will continue to dominate our interactions. Religions and cultures are challenged in their very essence to call forth all that is peaceful in them and to spread these gifts throughout the world.

Conclusion

I hope that the great gesture made by the Holy Father and Imam Al-Tayyeb, in front of and with the representatives of the different religious convictions, can find an echo in all those who are responsible in the various areas of social and civil life. I hope that this Message of Fraternity will be welcomed by the international community for the good of the whole human family which must pass from simple tolerance to true collaboration and peaceful coexistence.

We must therefore support the exemplary and determined efforts aimed at promoting peace among the peoples of the world, much like Pope Francis and the Great Imam have done.  

Thank you for your attention.

PROPHETIC MEANING OF THE DOCUMENT ON HUMAN FRATERNITY
H. E. Miguel Ángel Ayuso Guixot
Secretary of the Pontifical Council for Interreligious Dialogue
26 March 2019

There is no doubt that I was privileged to have personally witnessed an event that many have called "historic". I believe we can say, without any rhetoric, that the signing of the document was a milestone on the path of interreligious dialogue. I am sure the importance of what has happened will not escape you either. It is well known that the Urbaniana is a University where teaching on religions and interreligious dialogue is prominent; how fundamental is the University’s contribution in the studies of these sectors.

 First of all, let me publicly thank Pope Francis for the impetus he has given to interreligious dialogue. The dialogue between people of different religions is truly at the center of his reflections and actions. It is well-known that since the beginning of his pontificate, the Holy Father has emphasized the relationships between members of the various religions, highlighting the importance of friendship and respect.

As I mentioned, the Document on Human Fraternity represents a milestone on the path of interreligious dialogue. The milestone is just that: a point along the way, neither the beginning nor the end. The Holy Father echoes this very point when he said during the press conference on the return flight from Abu Dhabi: "from the Catholic point of view the document did not go an inch beyond the Second Vatican Council. Nothing. The document was made in the spirit of Vatican II ". Allow me briefly to mention some significant elements.

          1. Roots in the Council

The document can be understood only if it is included as part of the long-standing journey of interreligious relations of the Catholic Church, which found official expression in the Second Vatican Council, actually since the opening address of 11 October 1962, when John XXIII (Pope Roncalli) invited all to promote unity in the Christian and human family: the unity among Catholics, unity with Christians not yet in full communion and finally, something that is perhaps of greater interest in this context, that is "..the unity, finally of esteem and respect for the Catholic Church shown by those who still profess the different non-Christian forms of religion."(Gaudet Mater Ecclesia, § 19).

St. Paul VI in the encyclical Ecclesiam suam (August 6, 1964), which outlined the program of his pontificate, wrote that the mission of the Church today is named dialogue. Opening up to others, discovering the values in which they live, walking together and cooperating for justice and peace: these are the ways of witnessing to the fullness of truth and life which, as Christians, we contemplate and receive from Jesus.

With the 2^nd Vatican Council the dyke separating religions began to crack little by little, finally breaking so that the river of dialogue could flow. The Conciliar Declarations Nostra Aetate on the relationship between the Church and believers of other religions and Dignitatis Humanae on religious freedom, present similar themes and as documents are closely linked to each other. These paved the way for Saint John Paul II to initiate meetings such as the World Day of Prayer for Peace in Assisi on 27 October 1986 and for Benedict XVI, twenty-five years later, to continue in the city of St. Francis the reflection, dialogue and prayer for peace and justice, begun by John Paul, in the Day of Prayer for the world, "Pilgrims of truth, pilgrims of peace."

Thus, the commitment of the Catholic Church to interreligious dialogue that that continues to open paths to peace, is really part of its original mission and is rooted in the Council itself, to which these two recent pontificates refer in their teaching on interreligious dialogue.

We can indeed say that through the “dialogue with the world” of Paul VI, the “dialogue of peace” of John Paul II, and the “dialogue of charity in truth” of Benedict XVI, we have come, in fifty years, to the challenge of the "dialogue of friendship”, as announced by Francis.

Living one's identity in the "courage of otherness" is the frontier which the Church of Pope Francis asks us today to cross. Only in this way can faith in God, through Jesus, create a new history, building a civilization of the covenant that embraces the richness of differences in peace and in the exchange of gifts.

In 1991 the Pontifical Council for Interreligious Dialogue together with the Congregation for the Evangelization of Peoples, published the document Dialogue and Proclamation in an effort to clarify the relationship between the announcement of salvation in Christ and dialogue with people of other religions. It bears mentioning what was stated in n. 49: " the fullness of truth received in Jesus Christ does not give individual Christians the guarantee that they have grasped that truth fully. In the last analysis truth is not a thing we possess, but a person by whom we must allow ourselves to be possessed. This is an unending process”. The same text goes on to explain that, “…while keeping their identity intact, Christians must be prepared to learn and to receive from and through others the positive values of their traditions”.  

2. On the path of interreligious dialogue

Let’s not simply dwell on what is meant by interreligious dialogue and what its applications are, but rather reflect together, in the light of what occurred in Abu Dhabi, on how to strengthen the bonds of human fraternity in order to build a peaceful world in a common coexistence.

Interreligious collaboration can and must support the rights of every human being, in every part of the world and at all times. We are all members of one human family and as such we have equal rights as well as duties as citizens of this world. Let us not forget that at the base of any collaboration or dialogue there is the common root of our humanity. This means that we do not start at zero in dialogue: there is always our shared humanity, with all its existential and practical aspects, which provides the needed meeting ground.

Since the Second Vatican Council the Catholic Church has been convinced that "We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God." (Nostra aetate, 5). "But" says Pope Francis " fraternity also embraces variety and differences between brothers and sisters, even though they are linked by birth and are of the same nature and dignity. " (Message of the Holy Father Francis for the celebration of the 38th World Day of Peace: No longer slaves but brothers, 1 January 2015).

Pluralism, not only religious, but also as found in society in general, is a reality that invites us to reflect each on our own identity, which we must claim so as to participate in authentic interreligious dialogue. We are not saying that all religions are equal, but rather that all believers, those who seek God as well as all people of good will without a religious affiliation, have an equal dignity. Thus, we must act in a manner so that God, who created us, is not a cause for division, but the basis for our unity.

In this regard, I recently read an article by Francesco Cosentino where he  says that the Christian faith must contemplate diversity and differences not as a matter of ecclesial politics, but as a theological fact, stating that: "Considering plurality and difference as based biblically and theologically on the theme of proximity, of caring for others and of compassion, is not a new task for theology. That being said, this whole question can today receive a new impulse and deepening, prompting a new unprecedented creativity." (L'Osservatore Romano, 27-28 February 2019). In another article, penned by the Jesuit Giacomo Costa, the Document on Human Fraternity is seen as a shared text, that is, it is a shared narrative that makes the two signatories part of the same story with the possibility of mutually questioning which values to defend and promote as believers living in the same world. The author also underlines that the Document needs to be understood from a multiplicity of points of view: theological, philosophical, spiritual, social, political, cultural etc. and that, "…it will be precisely its ability to produce concrete consequences which will be the verification of how much the event was truly historic (...) the era of the great declarations, from which nothing concrete results, is over" (Social Updates, March 2019).

I appeal to you, who are part of this illustrious Urbaniana University community, to affirm that it is precisely from such centers of learning as yours that this new impulse can emerge to study and deepen the reflection on plurality and the underlying differences, beginning from the various points of view indicated, as a means of benefiting the formation of those who are involved, in the various and sundry roles needed in the field of interreligious dialogue.

Let us therefore adopt the culture of dialogue as a way of collaboration, as a method of mutual knowledge and as way of establishing a common criterion. I remember how the Holy Father spoke recently in Cairo about three fundamental orientations for pursuing dialogue and knowledge among people of different religions: " the duty to respect one’s own identity and that of others, the courage to accept differences, and sincerity of intentions. " (Speech to the participants in the International Conference for Peace, Al-Azhar Conference Center, Cairo 28 April 2017).

In today's world, tragically marked by neglecting God or by the abuse that is made of His name, people belonging to different religions are called to defend and promote peace and justice, human dignity and to protect the environment with a united commitment. We must offer our collaboration to the societies in which we believers are citizens, calling on our common values and our deepest convictions concerning the sacred and inviolable character of life and of the human person. The coherent and credible believer is a witness and bearer of values, which can greatly contribute to building a more just society, these include  rectitude, fidelity, love for the common good, attention to others, especially for those who are in need of benevolence and mercy.

Interreligious dialogue has as an essential function to build civil coexistence, a society that includes and is not built on the culture of waste and is a necessary condition for peace in the world. In a dehumanized world, in which the culture of indifference and greed characterize the relationships among human beings, there is need for a new and universal solidarity and a new dialogue to shape our future as one human dignity.

Pope Francis in his speech at the Global Conference of Human Fraternity said: "There is no alternative: either we will build the future together or there will be no future. Religions in particular cannot renounce the urgent task of building bridges between peoples and cultures. The time has come when religions should more actively exert themselves, with courage and audacity, and without pretense, to help the human family deepen the capacity for reconciliation, the vision of hope and the concrete paths of peace." (Address of Pope Francis at the Global Conference of Human Fraternity, Founder’s Memorial Abu Dhabi, 4.2.2019).

The Holy Father reminds us that no matter where, when or with whom we are called to realize, today and everywhere, what is absolutely necessary for our world, namely interreligious dialogue. At the center of the Apostolic Journey to Abu Dhabi, conceived as a mission of an interreligious and pastoral nature, there is a concrete call to "Universal Fraternity", in the name of justice and peace.

3. The prophetic dimension of the Document on Human Fraternity

To talk in detail about the Document and its value, I believe it is appropriate to include it, like a painting, in the right frame. I think we can help reading and reflecting on the Document in the light of what the Holy Father wrote in Evangelii Gaudium: " Giving priority to time means being concerned about initiating processes rather than possessing spaces. (...) What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity."(Evangelii Gaudium 223).

It can certainly be said that the signing of the Document was in fact one of those actions that generate new dynamisms in society. It is a process that has begun! As already mentioned, this is a historical document for believers of various religions, as well as for all people of good will. It is the human family that has been called upon and asked to be involved. The Document itself, although it was born, as the Holy Father explained, from a long and careful common reflection in Muslim and Catholic spheres, has nothing to prevent its be shared by others. It is a concrete invitation to the universal fraternity that concerns every man and every woman. In fact, it is no coincidence that the Document was signed at the end of the Global Conference of Human Fraternity in which 700 representatives of different religions took part and to which both signatories presented. Therefore, it is not a document of one confession nor an Islamic-Christian text, although obviously the spirituality of the two signatories breathes throughout it, but rather a document open to all, usable and able to be shared by everyone.

We know well that the road of interreligious dialogue has often been uphill and filled with obstacles; it is a long history also made of confrontations, prejudices and conflicts. But the importance of this document also lies in the fact that we wanted to go beyond these. There is an urgency dictated by the current world situation that demands that we put aside prejudices, delays and difficulties. Two older and wise men, Pope Francis and Imam Al-Tayyeb, have felt the need to put aside difficulties, to overcome obstacles and, while not renouncing in any way their identity or deferring to an easy syncretism, they have strongly and courageously affirmed the need for human fraternity as a necessary condition for obtaining that peace to which the whole world yearns. Throughout the Document, the conviction emerges that all together we can and must still work with courage and faith to recover hope in a new future for humanity. It is undoubtedly a challenging document, I would say even a point of no return that requires reflection, study and that engages us in its diffusion.

In the General Audience of February 6, 2019, the Pontiff stated that " In an epoch such as our own, in which there is a strong temptation to see an ongoing conflict between the Christian and Islamic civilizations, and also to consider religions as a source of conflict, we wished to give an ulterior, clear and decisive sign, that it is indeed possible to come together; it is possible to respect one another and to dialogue; and that, even in the diversity of cultures and traditions, the Christian and Islamic worlds appreciate and uphold common values: life, family, religious sense, honour for the elderly, the education of young people, and still others." If God is the Creator of everything and everyone, we are members of one family and as such we must recognize each other. This is the fundamental criterion that faith offers us to manage human coexistence, to interpret the differences that exist between us, and to defuse conflicts.

Let’s reflect on some points of the Document.

Actual problems are called by name

This document is courageous and prophetic because it addresses some of the most urgent problems of our time, calling them by name, inviting believers and men of good will to an examination of conscience and to assume faithfully and with determination their responsibilities for the construction of a more just and inclusive world.

Without ambiguity, the Pope and the Great Imam warn that no one is ever allowed to use the name of God to justify war, terrorism or any other form of violence. They reaffirm that life must always be safeguarded, as well as that children have the right to grow up in a family environment, the right to food and education, to protection in a digital environment that is increasingly insidious for them.

The Declaration defines as an "essential necessity" the recognition of the rights of women to education, work and the exercise of their political rights: to free women from historical and social pressures contrary to the principles of their own faith and dignity, to protect them from exploitation , to put an end to all inhumane practices which humiliate their dignity and to change the laws that prevent women from fully enjoying their rights.

The Declaration attests that "freedom is a right of every person: everyone enjoys the freedom of belief, thought, expression and action. Pluralism and the diversity of religions, color, sex, race and language are a wise divine will ”. It is from divine wisdom that the right to freedom of belief and the freedom to be different springs. For this reason, the document condemns forced accessions to a particular religion or culture, or to a style of civilization that others do not accept.

Therefore, the intent of the Document is to adopt:

• the culture of dialogue as a way;
• common collaboration as conduct;
• mutual knowledge as a method and criterion.

From now on it is clear that religions are not closed systems, given once and for all, but they are continually developing and meeting the needs of the day.

From tolerance to coexistence

Those are the words of the Grand Imam of Al-Azhar in his speech. He stressed that there should be no difference nor a distinction between Christians and Muslims as to rights and citizenship. He invited Christians saying: "stop feeling that you are a minority, you are our fellow citizens!" These are certainly relevant words and I believe that if you listen to them and put them into practice both by Muslims and by Christians, they will be able to really enact profound changes.

The text of the Abu Dhabi Declaration emphasizes the need to move from mere tolerance to fraternal coexistence. For Christians living in the Middle East or in Muslim-majority countries it means they no longer need feel that they are a a closed minority struggling to survive or else to flee, but active citizens who have the right and the duty to contribute to the development of society. For Muslims living in the West means seeking true integration while respecting the laws of the countries that host them and with the spirit of faith that comes from being guests of brothers. For the Muslims in the East and the Christians in the West to begin to get to know each other starting from what unites them, that is the One God they believe in.

"Know yourself" but also "Know your brother"

As Pope Francis explained at the Founder's Memorial: "Alongside the famous ancient maxim ‘know yourself’, we must uphold ‘know your brother or sister’: their history, their culture and their faith, because there is no genuine self-knowledge without the other. As human beings, and even more so as brothers and sisters, let us remind each other that nothing of what is human can remain foreign to us. It is important for the future to form open identities capable of overcoming the temptation to turn in on oneself and become rigid.”

The prospect of educating and educating to a culture of encounter, of fraternity, of peace entails, as an inevitable consequence, the will to review, in this light, also the educational and academic paths in schools, training institutes, universities. A first concrete step will be to study, reflect and spread the Document on the Brotherhood as the Holy Father asked us to do.

With regard to education for intercultural dialogue, let me bring to mind what was written in the document of the Congregation for Catholic Education at n. 19: “This knowledge is not sufficient in itself, but opens up to dialogue. The more abundant the knowledge, the more it can sustain dialogue and co-existence with people who profess other religions. In the context of an open dialogue among cultures, different religions can and must make a decisive contribution to forming an awareness of common values."(Congregation for Catholic Education, Educating for Intercultural Dialogue in the Catholic School. Living Together for a Civilization of love, October 28, 2013)

Faced with a humanity wounded by so many divisions and ideological fanaticism, the Pope and the Great Imam have shown that the promotion of the culture of encounter and mutual knowledge are not a utopia, but the necessary conditions for living in peace, and leaving a better world to future generations than the one we now live in.

Given the intention of the Pope and the Grand Imam, the Declaration should be seen as a "symbol of the embrace between East and West, between North and South". This presupposes, on the one hand, that the two partners stand before God in an attitude of sincere readiness to obey His will. And, on the other hand, a careful discernment of the crucial moment that today humanity is traversing, in the light of its respective faith in God's plan for human history.

In our societies today, marked by the crisis of lack of respect for human dignity, the decay of the family, the difficulty in accepting and integrating those in need as well as the lack of hope in so many of the younger generation, it is up to us to help form consciences so that our communities both listen and learn with interest, sensitivity and respect about the rich human and spiritual heritage of every believer.

Hence the importance of the formation and education of the younger generations. The generational rupture must be reconstructed in order to find new ways to resurrect the religious dialogue which has been seemingly lost with youth today.

In his Address to the Founder’s Memorial in Abu Dhabi, the Pope explained what he means by fraternity: “Religions should be the voice of the least, who are not statistics but brothers and sisters, and should stand on the side of the poor. They should keep watch as sentinels of fraternity in the night of conflict. They should be vigilant warnings to humanity not to close our eyes in the face of injustice and never to resign ourselves to the many tragedies in the world”. Clearly Pope Francis does not speak of a theoretical fraternity.

In light of what has been already said, the duty to care for one’s brother becomes clear. When God asks, "Where is your brother", it is not possible to answer: "I do not know. Am I my brother's keeper?" (see Gen 4: 9). Given this reality, various questions arise: how can we care for each other as part of one human family? How can we nurture a non-theoretical, practical brotherhood that translates into authentic fraternity? How can the inclusion of the other prevail over exclusion, based on one’s affiliations? How can religions be channels of fraternity rather than barriers of division?

Fraternity is a complex human reality, one which deserves serious attention, and at the same time one which needs handling with delicacy. If fraternity presupposes solidarity among people, it obviously suggests an interior caring attitude, what Pope Francis would call "tenderness", to express the love of one's neighbor.

With the signing of the Abu Dhabi Declaration, a space of openness, sincerity and collaboration has been created, in which the many remaining knots can be undone with prudence and discernment. God gives light, and God is present where there is love.

In the sign of peace a bridge was built and a wall broken down

Thanks to a true collaboration between believers, such as that between the Holy Father and the Great Imam of al-Azhar, there has been a work done to contribute to the good of all, identifying the many injustices that still afflict this world and at the same time condemning all violence.

Indeed, as Pope Francis always tells us, a bridge has been built because the Fraternity Document is an exhortation to look with mercy at the lives of others, to have compassion for the poor, to work together for the good of our common home which is Creation.

Opening up to others, getting to know them and recognizing them as brothers and sisters is the first step towards moving away from the walls raised because of fear and ignorance and to trying to build those bridges of friendship together that are fundamental for the good of all humanity. Therefore, we cultivate in our families and in our political, civil and religious institutions a new lifestyle where violence is rejected, and the human person is respected. As the Holy Father has already said on several occasions, dialogue must be based on friendship and mutual respect which has roots in the recognition of the human dignity of each person.

I believe, therefore, that by practicing, in freedom and in respect for the law, what the majority of religions have in common - prayer, fasting, almsgiving, pilgrimage - we can show that believers are a factor for peace in human societies and we can respond to all those who unjustly accuse religions of fomenting hatred and of being the cause of violence. In today's precarious world, dialogue between religions is not a sign of weakness. Its reason for being, rather, is as God's dialogue with humanity.    

Prayer, dialogue, respect and solidarity are the only weapons able to combat against terrorism, fundamentalism and any kind of war and violence. And they are weapons that are part of the spiritual arsenals of all religions.

Peace is a precious asset, an aspiration that lives in the heart of every man, believer or non-believer, and something that should inspire every human action. In reading the Abu Dhabi Document in a pluralistic world, in a globalized society, what emerges is that a reconciliation between East and West, between North and South, cannot be built unless we start from a common point: the condemnation and rejection of any kind of violence or war. As the Holy Father has said many times, we are in midst of a Third World War, even though fought in pieces around the globe. Thus, it is necessary to truly unite all the forces: contemporary societies are societies in which we live together among different peoples. So, either we work for integration and harmony, or this condition of war will be persevere. Religions and cultures are challenged in their very essence to call forth all that is peaceful in them and to spread these gifts throughout the world.

Let’s take a moment to call to mind the motto of the Apostolic Journey 'Make me an instrument of your peace', referring to another meeting in Abu Dhabi which took place 800 years before between St. Francis of Assisi and Sultan Malik al Kamil. St. Francis understood that dialogue was truly a mission with the opportunity to engage those who do not know the Gospel and have not heard of Jesus Christ. This is how Pope Francis expressed himself: “…Christians set out armed only with their humble faith and concrete love. Meekness is important: if we live in the world according to the ways of God, we will become channels of his presence; otherwise, we will not bear fruit.” (Homily Mass in Zayed Sports City, Abu Dhabi, 5 February 2019).

The prophecy of the Abu Dhabi document perhaps consists precisely in this: an invitation to overcome hatred with love, following the example of Jesus. The history of salvation teaches us that God's plan is to insert humanity into a genealogical history which expresses the divine will, it is not to eradicate humanity because of its imperfections, but to sanctify and transfigure it, making a brother/sister a neighbor and a neighbor a brother/sister.

I hope that the great gesture made by the Holy Father and Imam Al-Tayyeb, in front of and with the representatives of the different religious convictions, can find an echo in all those who are responsible in the various areas of social and civil life. I hope that this Message of Fraternity will be welcomed by the international community for the good of the whole human family which must pass from simple tolerance to true coexistence and peaceful coexistence.

We must therefore support the exemplary and determined efforts aimed at promoting peace among the peoples of the world, much like Pope Francis and the Great Imam have done.