Message of the President of the Pontifical Council for Interreligious Dialogue

His Eminence Cardinal Jean-Louis Tauran

To the Participants in the Conference

“Christianity and Freedom: Historical and Contemporary Perspectives”

Pontifical Urbaniana University,
December 13-14, 2013

Your Conference aims at “highlighting Christianity’s contributions to the understanding and practice of freedom for all people”, in the awareness that “From Cairo and Damascus to Tehran and Beijing, religious freedom is under siege” and that “ironically, it is Christianity—a faith that contributed decisively to the rise of religious liberty—that now finds itself increasingly persecuted around the world.” 

In his first Apostolic Exhortation Evangelii gaudium (24 November 2013), Pope Francis points out that among the various challenges the Church is called to confront today is precisely the attack on religious liberty: 

“We also evangelize when we attempt to confront the various challenges which can arise. On occasion these may take the form of veritable attacks on religious freedom or new persecutions directed against Christians; in some countries these have reached alarming levels of hatred and violence. In many places, the problem is more that of widespread indifference and relativism, linked to disillusionment and the crisis of ideol­ogies which has come about as a reaction to any-thing which might appear totalitarian. This not only harms the Church but the fabric of society as a whole.” (N. 61)

Religious freedom means the right of each person to determine his/her own conscience without outside pressure or consequences: “The truth cannot impose itself except by virtue of its own truth” (Dignitatis humanae, n. 1). Clearly, religious freedom includes the liberty to witness and proclaim one’s faith. 

The practice of a religion has never been only something personal: we always speak of a community of believers. In fact, the practice of one’s religion should not be forced to be done in a hidden manner.

I hope that during your discussions these days you will discover that religious freedom is truly the foundation of all other freedoms.

As you work together on these contemporary themes, it will be important to look at the specific contribution of Christianity to the common good, and they are many:  the distinction drawn between religion and politics, the efforts towards and doctrine of social justice and peace, the initiatives for the education of youth, the protection of the environment, the education in the understanding of fraternity, the balance between action and contemplation: all these are values Christians are called to cultivate and spread in society.

Finally, my hope and prayer is that your discussions can contribute to a more profound knowledge of the meaning and expression of freedom of religion as well as a greater respect for the international conventions that must be in place to protect it. In this way, no one will be prevented from drawing from the spiritual sources that give meaning to life, both personal and collective. 

Religious freedom is not only based on justice, wisdom or pragmatism: rather it is God himself who has given us religious freedom so that we may find in Jesus true liberty from the tyranny of sin and of death.

XI PLENARY ASSEMBLY OF THE PCID
25 novembre 2013

INTRODUCTORY REMARKS
Cardinal Jean-Louis Tauran,  President of the PCID

It is with joy and gratitude that I greet each one of you, as part of this "small family", which is our Council for Interreligious Dialogue: 16 people who are working to carry out the directions of the Members, and to support dialogue with believers of other religions.

I greet in particular those participating for the first time. Let me take this opportunity to introduce to you four people who, in June 2012, have been called by the Holy Father to work in our office. First of all, the Rev. Miguel Ángel Ayuso Guixot, MCCJ, former Dean of the Pontifical Institute of Arab and Islamic Studies, who is the new Secretary of the Dicastery, and then Rev. Fr. Indunil Janakaratne Kodithuwakku Kankanamalage of the clergy of the Diocese of Badulla (Sri Lanka), lecturer at the Faculty of Missiology at the Pontifical Urban University, now the new Under-Secretary; also the Rev. Fr. Michael Weninger, from the Archdiocese of Vienna, Austria, and finally Ms. Sabrina Fieni, our librarian.

The previous Secretary, His Excellency Pier Luigi Celata (2002-2012), is now Vice Chamberlain of the Holy Roman Church. We remember him with respect and friendship, as well as Msgr. Andrew Vissanu, our previous Under-Secretary, and now Under-Secretary of the Episcopal Conference in Thailand.

The proposed theme for our consideration in this Eleventh Plenary Assembly is "Members of different religious traditions in civil society." Is there still a place for religion in today's society? Or, even better, do the men and women of our time still feel the need for God? And, if it is true that they feel it, how do they satisfy that need? What can they do, or more concretely, what are believers actually doing to promote a culture of encounter and dialogue with society today? In many countries, believers are denied the right to exercise their religion publicly, and there seems to be a press to relegate religion to the private sphere of citizens, with the result of depriving the society itself of the valuable and indispensable contribution which religions offer. Where there is the claim to identify a religion with the law of the State, however, religious freedom is severely restricted and pluralism is no more than a mere statement of principle.

In these days, we must ask ourselves what are the components of society able to promote dialogue and encounter and, on the other hand, what are those that hinder the emergence or continuation of relations of cooperation and friendship among the members of different religious traditions. We will greatly benefit from listening to the experiences and reflections of Members from different continents, and the discussion that emerges can be fruitful and open new perspectives for the future.

Religions, in fact, constitute, among other things, spaces for listening and sharing, benefitting the whole of society. In fact, they teach respect for the human person and his/her fundamental rights, as well as care for creation. They also help to relativize politics and economics. Many times religions also replace institutions, when these are not able to give an answer to man - I am thinking about illness and death - and finally, they give light and strength in view of the common good, because they have the power to shape a community, and thus contribute to social cohesion.

In the sometimes ruthless world in which we live, to live together implies to trust in the other, to reject revenge, to recognize one’s wrongdoings, and to have the courage to forgive. In this way the understanding between culture and religion, the consideration without one condescending to the other, and the respect of the rights of each can grow. These are words that Pope Benedict XVI spoke in Lebanon.

Let me stop here, hoping that these days will be the occasion of encouragement to persevere and to show that religious beliefs inspire peace, strengthen solidarity, promote justice and defend freedom.

Thank you very much and now I turn the floor over to the Secretary of our Dicastery, Father Ayuso.

Opening Remarks XI Plenary Assembly of PCID
25 November 2013
Cardinal Jean-Louis Tauran

It is with joy and gratitude that I greet each one of you, as part of this "small family", which is our Council for Interreligious Dialogue: 16 people who are working to carry out the directions of the Members, and to support dialogue with believers of other religions.

I greet in particular those participating for the first time. Let me take this opportunity to introduce to you four people who, in June 2012, have been called by the Holy Father to work in our office. First of all, the Rev. Miguel Ángel Ayuso Guixot, MCCJ, former Dean of the Pontifical Institute of Arab and Islamic Studies, who is the new Secretary of the Dicastery, and then Rev. Fr. Indunil Janakaratne Kodithuwakku Kankanamalage of the clergy of the Diocese of Badulla (Sri Lanka), lecturer at the Faculty of Missiology at the Pontifical Urban University, now the new Under-Secretary; also the Rev. Fr. Michael Weninger, from the Archdiocese of Vienna, Austria, and finally Ms. Sabrina Fieni, our librarian.

The previous Secretary, His Excellency Pier Luigi Celata (2002-2012), is now Vice Chamberlain of the Holy Roman Church. We remember him with respect and friendship, as well as Msgr. Andrew Vissanu, our previous Under-Secretary, and now Under-Secretary of the Episcopal Conference in Thailand.

The proposed theme for our consideration in this Eleventh Plenary Assembly is "Members of different religious traditions in civil society." Is there still a place for religion in today's society? Or, even better, do the men and women of our time still feel the need for God? And, if it is true that they feel it, how do they satisfy that need? What can they do, or more concretely, what are believers actually doing to promote a culture of encounter and dialogue with society today? In many countries, believers are denied the right to exercise their religion publicly, and there seems to be a press to relegate religion to the private sphere of citizens, with the result of depriving the society itself of the valuable and indispensable contribution which religions offer. Where there is the claim to identify a religion with the law of the State, however, religious freedom is severely restricted and pluralism is no more than a mere statement of principle.

In these days, we must ask ourselves what are the components of society able to promote dialogue and encounter and, on the other hand, what are those that hinder the emergence or continuation of relations of cooperation and friendship among the members of different religious traditions. We will greatly benefit from listening to the experiences and reflections of Members from different continents, and the discussion that emerges can be fruitful and open new perspectives for the future.

Religions, in fact, constitute, among other things, spaces for listening and sharing, benefitting the whole of society. In fact, they teach respect for the human person and his/her fundamental rights, as well as care for creation. They also help to relativize politics and economics. Many times religions also replace institutions, when these are not able to give an answer to man - I am thinking about illness and death - and finally, they give light and strength in view of the common good, because they have the power to shape a community, and thus contribute to social cohesion.

In the sometimes ruthless world in which we live, to live together implies to trust in the other, to reject revenge, to recognize one’s wrongdoings, and to have the courage to forgive. In this way the understanding between culture and religion, the consideration without one condescending to the other, and the respect of the rights of each can grow. These are words that Pope Benedict XVI spoke in Lebanon.

Let me stop here, hoping that these days will be the occasion of encouragement to persevere and to show that religious beliefs inspire peace, strengthen solidarity, promote justice and defend freedom.

Thank you very much and now I turn the floor over to the Secretary of our Dicastery, Father Ayuso.

Address of Cardinal Tauran to the Holy Father
Sala Clementina, November 11, 2013

Holy Father,

The Members, Consultors, and Personnel of the Pontifical Council for Interreligious Dialogue, gathered in Rome for the 11^th Plenary Assembly, are particularly happy and grateful for today’s meeting with Your Holiness.

At a distance of 50 years from the Vatican Council II and at the end of the Year of Faith, the Plenary Assembly presented a providential opportunity to reflect on the situation of interreligious dialogue in various parts of the world and to deepen the understanding of what the role of the Christian community is in the promotion of better relations with followers of other religions in light of the good of the whole society.

The theme discussed was “Members of different religious traditions in civil society”.  We have unfortunately found that in some countries believers have had their right to publicly exercise their religion negated, and that there is a tendency to relegate the religious environment to the private sphere of citizens, resulting in depriving society itself of  a precious and indispensable contribution. Religious liberty is often limited or confined only to freedom of worship, and pluralism does not go beyond a mere affirmation of its principle. It is equally true for those countries where it is evident that there is a difficulty implementing a civil coexistence, respectful of differences, as it is in highly secularized societies.  We, however, have noted that where dialogue is practiced, the only reasonable and desirable path, it is possible to find common, shared ground that, thanks to the contributions of members of different religious traditions, is an effective antidote to those seeds of prejudice, of rejection of others and of violence that often poison civil society.   

We are aware therefore of the need to promote more dialogue and good relations with all those who belong to other religions. In this sense, we thank Your Holiness, because from the beginning of your Pontificate, in line with your predecessors, You have encouraged the path of dialogue with words, gestures and actions that, we can testify, have been watched with attention, respect and approval, even by those who profess other religions.

We want finally to make our own what you have written, Holy Father: "In this dialogue, ever friendly and sincere, attention must always be paid to the essential bond between dialogue and proclamation, which leads the Church to maintain and intensify her relationship with non-Christians(...)True openness involves remaining steadfast in one’s deepest convictions, clear and joyful in one’s own identity, while at the same time being ‘open to understanding those of the other party’ and ‘knowing that dialogue can enrich each side’."(Gaudium Evangelii, n. 251) .

We turn to You, Holy Father, to be enlightened by Your word and to receive Your Apostolic Blessing.

Conference on The Challenges Facing Arab Christians
Amman, 3-4 September 2013
Remarks by His Eminence Cardinal Jean-Louis Tauran
President, Pontifical Council for Interreligious Dialogue

Your Majesty,
Your Royal Highness,
Eminencies,
Excellencies,
Ladies and Gentlemen,
Dear Friends,

     My first thought goes to God Almighty, Who loves humanity (muhibb al-bashar) and, Who, in His Providence, has gathered us in Jordan, an oasis of peace and fraternity.

     Our thanks go to His Majesty King Abdullah II ibn Al Husein for taking this initiative in favour of Arab Christians. We are aware that this is not the first time that His Majesty has placed himself in the front line in order to secure religious freedom for the inhabitants of this country, not fearing to stress the religious and cultural heritage of Christians here.

     We are aware of and also very grateful for the numerous interreligious activities promoted by Jordan under King Abdullah’s leadership, namely through the Royal Aal Al Bayt Institute for Islamic Thought, under the guidance of HRH Prince Ghazi bin Muhammad, organizer of this Conference for King Abdullah. The Pontifical Council for Interreligious Dialogue, in the Vatican, which I am honoured to serve as its President, has very constructive relations with Prince Ghazi and with the Aal a-Bayt Institute.

     Another partner in Jordan of the Pontifical Council for Interreligious Dialogue is the Royal Institute for Inter-Faith Studies (R.I.I.F.S.) established and wisely guided by HRH Prince El Hasan bin Talal, a messenger of dialogue, especially important during this difficult time for the Arab region. It is important to remember that the conservation of Christians in the Arab world and the safeguarding of their particular contribution to the Arab culture are among the main objectives of the R.I.I.F.S., for which we are all grateful.

     Regarding the challenges that face Arab Christians it is obvious that Christian leaders and the faithful themselves know better than anyone coming from outside what these challenges are and the best way to meet them. I hope, however, that a particular point of view from a special ‘point of observation’ – that of interreligious dialogue at the level of the universal Church – might be useful.

     My first remark regarding Arab Christians is that they are not ‘minorities’ in their respective countries, they are ‘full-board’ citizens. Numerically speaking, and to use Jesus’ words, they are a ‘little flock’ (Luke 12, 32). As for their mission, they are called to be the ‘salt of the earth’ (Matthew 5, 13) and the ‘light of the world’ (Matthew 5, 14); in both cases, quantity counts little: what matters is quality!

     We are aware of internal challenges facing Christians in the Middle East, some of which are: self-marginalization, with the constitution of ‘ghettos’ if not on the ground, in the mind; renouncing participation in socio-political life; the temptation of emigration; lack of confidence in themselves, to mention a few. Lack and loss of hope, of enthusiasm, of the joy of life - these internal threats are often more dangerous than the external challenges.

     External challenges can be: cultural, social and political discrimination and marginalization; limitation or negation of the liberty of worship and of religious liberty in general; attacks on places of worship and on religious personnel; ambiguity or even incitement to violence in the speeches, writings and fatwas of some religious leaders. A painful recent fatwa has been the one according to which Muslims cannot work on building or repairing churches, because kufr is proclaimed in those places of worship! What would those who emanated this edict say about the Prophet of Islam, giving hospitality to Christians in his own mosque in Medina? What Pope Francis wrote to Muslims on the occasion of ‘Id al-Fitr 2013 can be illuminating: “It is clear that, when we show respect for the religion of our neighbours or when we offer them our good wishes on the occasion of a religious celebration, we simply seek to share their joy, without making reference to the content of their religious convictions.”

     After listening to many moving witnesses on the condition of Christian in the Arab world, I would like to thank the Arab Christians for their witness. I would propose a minute of silent prayer for those who died and for their families. I wish to pay tribute to the Muslim friends who have the courage to denounce the acts committed by some of their mistaken co-religionists against Christians.

     His Majesty King Abdullah, who met Pope Francis on 29 August, invites us to look to the future. For this, confidence is needed, actions that will pave the way towards a common goal.

     I wish to propose three priorities for our living together for you to consider:

1) Let us continue to live, not alongside each other, but with each other. Christians are at home in Arab lands. They were the inhabitants of these regions since the first Christian preaching. History has made them a minority, as far as numbers are concerned, ‘a little flock’, but, nevertheless, a community which matters. I recall what the Lebanese Grand Mufti said to Pope Emeritus Benedict XVI during his visit to Lebanon in September 2012: “Christians are for us a richness!”

2) Let us continue on the path of interreligious dialogue, but in a way which makes it credible: how can we justify bombed churches, also during worship; Christians - including priests and bishops -, kidnapped; school books which present other religions in a grossly distorted way. When we have these kinds of monstrous episodes, we wait for some outspoken condemnation from Muslim religious leaders.

Ignorance, among other factors, is often the cause of many misunderstandings: we do not yet know each other sufficiently well. At this end, schools and universities are important for a better future.

3) Let us be united – Christians and Muslims – to remind everyone that religion and violence do not go together; in this regard, there is not only the physical violence, but also the verbal one. An Arab proverb illustrates this saying that a wound of the tongue is worse than one of the sword. Pope Francis asserted recently that the followers of Jesus and, indeed, everyone, should “renounce all evil and egoism, …do good, and choose truth and justice.” (Angelus prayer, Sunday 19 August 2013).

     As has been the case throughout history, the contribution given to society by Christians becomes a guarantee for freedom and progress. Religious liberty frees individuals and communities, giving them a framework in which it is easier to look for ultimate truth. For all, religion and spirituality are fundamental factors for individual and community life. Peace is a value dear to all religions; religions help a great deal in maintaining public order and civic participation.

     Finally, Arab Christians must have the courage to remain in their land, the perseverance to continue interreligious dialogue, showing by the coherence of their life that God is love and peace.

     To conclude, believers who see their religious convictions respected and, if necessary defended, will willingly cooperate in the building of a harmonious civil society. We Christians recognize the ‘imago Dei’ (God’s image) in every human person; this divine image is the basis and source of dignity and rights. This is the reason why we believe that each individual human being is deserving of respect.

INTRODUTION: INTERRELIGIOUS DIALOGUE AND THE NEW EVANGELIZATION

Cardinal Jean-Louis Tauran

In introducing this subject, the most important thing is to define two expressions:

Interreligious dialogue is not a dialogue between religions, but between believers, fellow human beings, who are confronted with the same trials and challenges.

Much as with a married couple, living together involves a docility and a mutual willingness on the part of both to be at the service of the other, each pressing the other to discover his/her identity and to regard the other with kindness.

It is precisely between these two requirements (statement of one’s own identity and knowledge of the other) that interreligious dialogue is located. It is always a discovery and an encounter.

In this way believers are called to get to know the religious traditions of others, to recognize what separates them and what they have in common, and to cooperate for the common good of the society of which they are active members, making everything they possess in common available to it.

The New Evangelization, instead, is an invitation to those who have been baptized to rediscover their Christian roots in order to experience the power of the Gospel. This is not a re-evangelization, but an evangelization which is truly new, above all in its forms. It is the ability, on the part of Christianity, to know how to read and decipher the new scenarios which, in recent decades, have transformed the world.

How can we forget what Pope John Paul II said in Santiago de Compostela in 1982: "I, Bishop of Rome and Pastor of the universal Church, send you, O ancient Europe, a cry full of love: turn around to meet yourself! Be yourself. Discover your origins. Rediscover your roots. Revive those authentic values which made your history glorious and your presence so benevolent in the other continents. Rebuild your spiritual unity in a climate of respect for other religions and for genuine freedom. ‘Give to Caesar what is Caesar's, and to God what is God's.’ "

Even if the New Evangelization was meant for the Old Continent, namely Europe, it cannot but influence the way in which the Gospel is proclaimed on the other Continents.

If interreligious dialogue presupposes that the partners each have a well-defined spiritual identity, then the New Evangelization has a fundamental relationship with it. The Church needs a kind of self-evangelization in order to respond to the challenges placed before her by the peoples of today. It is not so much to conquer or to restore to some former state, but rather to propose the newness of the Good News of the Gospel. The New Evangelization is aimed at peoples who were once evangelized, but who now live in a secularized environment where the religious factor has been devalued, and religion itself has been relegated to the private sphere.

At the very foundation of Christianity there lies not so much an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction.[1] Analogously, "at the root of all evangelization lies not a human plan of expansion, but rather the desire to share the inestimable gift that God has wished to give us, making us sharers in his own life."[2]

The socio-religious situation of old Europe, as well as that of the Western world in general, appears as very precarious. The aggressivity, the lack of understanding for people of different backgrounds, different colors, different religions, the political and economic selfishness, have as an aftermath many men and women who appear disoriented and without hope. And unfortunately, more than a few Christians share in this sense of despair.

Religious indifference, secularism, the increasing marginalization of religion, and alas, the de-Christianization of society, may suggest that Christianity is no longer able to make a positive contribution to the development of humanity. In this context, pluralism has inserted itself, seemingly pervading almost all areas of life: ethnic pluralism, cultural, social, religious. When one thinks of pluralism, what comes to mind is freedom to think, to dialogue, to encounter. But this same pluralism can degenerate into relativism or syncretism. John Paul II pointed to this when he wrote: "A legitimate plurality of positions has yielded to an undifferentiated pluralism, based upon the assumption that all positions are equally valid."[3] In fact, pluralism is not itself new, let alone for the Church, which since its beginnings has developed in an environment of religious pluralism, as evidenced in both the Old and New Testament. God, the Creator of the Universe, brought into being a variety of humans, families, nations and the plurality was called good. Think back to the book of Genesis. Pluralism is not something to be tolerated, but to be promoted in accordance with the Council's teaching: "By divine Providence it has come about that various churches, established in various places by the apostles and their successors, have in the course of time coalesced into several groups, organically united, which, preserving the unity of faith and the unique divine constitution of the universal Church, enjoy their own discipline, their own liturgical usage, and their own theological and spiritual heritage. Some of these churches, notably the ancient patriarchal churches, as parent-stocks of the Faith, so to speak, have begotten others as daughter churches, with which they are connected down to our own time by a close bond of charity in their sacramental life and in their mutual respect for their rights and duties. This variety of local churches with one common aspiration is splendid evidence of the catholicity of the undivided Church.”[4]

Therefore, the great challenge in the field of evangelization in the Western world does not come from outside but from within; relativism, indifferentism, secularism are lethal viruses. Such a reality as ours, where everything is fluid (the so-called "liquid modernity" of Baumann), leads us to explore new ways of proclaiming the Gospel (because what changes is not the Gospel, but who it is addressed to, the recipients), to learn new languages, to try new approaches.

When confronted with persons who think and believe differently than we do, three things are required:

1)First requirement - our liturgical assemblies: celebrating is evangelizing. The dignity, manner of recollection and prayer of our assemblies can make the presence of Christ in the world today be perceived. Receiving Christ in our celebrations enables us to communicate Him to others. I always remember what a Muslim Ambassador said to me when he came for his farewell visit, "What impressed me most during my mission to the Holy See, is to have seen the pope praying in the ceremonies."

2)Second requirement: to deepen our knowledge of Sacred Scripture, invest in the theological culture (I am thinking of ongoing formation), in order to experience the joy of truth (St. Augustine: gaudium de veritate). I am thinking also of the effort we need to make so that our faithful can know and enjoy the Catechism of the Catholic Church. How can we justify our hope to those who do not share our faith, if we have no idea of its contents? There are many initiatives that exist already, and others that can be used, either individually or shared in community, to awaken others to the riches of the faith transmitted and lived in the Church.

3)Third requirement: to trust in man. Every man, especially the wounded, humiliated man, is "capable of God," capable of accepting the Gospel of Salvation. Before the great religions and traditions of the world, we Christians speak of God the Father, who  always comes himself to meet man. Those who practice interreligious dialogue are called to discover the patient work of the Holy Spirit in every brother or sister in humanity. This means to leave God the liberty to reveal himself by means of some unpredictable newness. The Church, which we ourselves are, perhaps too often gives the impression of being simply an institution, speaking too much about the renewal of the external structures of the Church, and too little of God and of Christ.

At the beginning of this millennium, in which man is no longer so sure of himself or of his future, it is important that that we Christians help others to know the true face of our God who has revealed himself in Jesus Christ. It seems to me our mission is very clear. We must say that, with Christianity, or rather in the Jewish and Christian religions, it is not man who has turned towards God and and tried to catch him. Rather it is God who comes out of himself towards us and asks to be recognized and accepted by us. It is man who is called to become "the dwelling place of God."

We can speak of new evangelization, we can talk about inter-religious dialogue, but there is one single word which is essential to proclaim, a word that is at the heart of the Gospel message: that word is "love"! When we look at the history of mankind, we can see that the power of love is stronger and that there is nothing greater than the Resurrection of Jesus.

Without love lived in our communities, there is no authentic dialogue, there is no new evangelization which is credible.

Let me finish by quoting what a well-known French biologist, Jean Rostand, wrote, an agnostic that sought God his whole life, studying the human brain, and died, so to speak, in the Courtyard of the Gentiles:

"It doesn’t matter to me how the cities will appear, nor what the shape of the houses will be, nor the speed of cars ... but rather, what will life be like? What will the new reasons be for man to want or to act? Where will he draw the courage to be? More is obtained from loving than by the effort to understand [...]. I prefer always charity to intelligence." (Jean Rostand, Concerns of a biologist).

Islam and Muslim-Christian relations in Europe

Recent developments/changes

CEE - London 5 May 2013

Islam and its followers, present in all continents, including Europe, continues to be the object of attention and observation and study and not without preoccupation. 

The Conflict in Syria and related issues

The current conflict which has been going on in Syria for more than two years has highlighted a very worrying fact, namely the presence in this country of soldiers from several countries, including Europeans. The gathering in a designated spot of young Muslims, coming from all parts of the world and bringing with them their military experience so as to fight for a common Islamic cause is nothing new. It is exactly what happened in Afghanistan, and in Iraq, leading to the creation of new teams of combat to be sent out on future Jihad missions. For Ayman al-Dhahiri, the leader of al-Qaïda, this is good news which he wants to make use of, in order to bring Syria under Shari’a Law in the Salafist-Jihad spirit. This is the reason why Western countries, Europe and the United States, are hesitant to offer any form of real support and military assistance to the Syrian revolution, especially with regard to its Islamic/Islamist component. 

Pope Benedict XVI’s visit to Lebanon

          The main reason for the Papal Visit which took place from 14-16 September was to sign the Post-Synodal Apostolic Exhortation, Ecclesia in Medio Oriente, on the Church in the Middle East: Communion and Witness, and entrust this document to the local communities.

It is important to underline that the Pope did not simply intend to address the Christians alone, but wanted his message to reach all peoples living in that part of the world. Obviously in the first place to Christians of all different confessions, but also to other religions, especially Islam which is the majority religion in that part of the world which witnessed its beginnings and its spectacular expansion, seen as conquests by some, and as invasions by others! A common message is addressed to all Christians: remain attached to your homeland! Among the various meetings which took place during the visit, surely the one at the Presidential palace was the most significant for Interreligious dialogue, which brought together members of the Government and Institutions of the Republic, the Diplomatic Corps as well as Religious leaders and representatives from the world of culture.

Benedict XVI affirmed, among other things: “The particular character of the Middle East consists in the centuries-old mix of diverse elements. Admittedly, they have fought one another, sadly that is also true. A pluralistic society can only exist on the basis of mutual respect, the desire to know the other and continuous dialogue. Such dialogue is only possible when the parties are conscious of the existence of values which are common to all great cultures because they are rooted in the nature of the human person. This substratum of values expresses man’s true humanity. These values are inseparable from the rights of each and every human being. By upholding their existence, the different religions make a decisive contribution. It cannot be forgotten that religious freedom is the basic right on which many other rights depend”.

Meetings/Discussions with Iranians

One of the most interesting partnerships is the one with the Centre for Interreligious Dialogue of the Islamic Culture and Relations Organization (ICRO), a para-governmental organization which coordinates the cultural centres present in the various parts of the Islamic Republic of Iran. The first meeting/discussion between the PCID and the ICRO dates back to 1994. This took place at Tehran and had as its theme “Theological evaluation of modernity”.

The last meeting took place in Rome from 19 to 21 November 2012 and had as its subject “Catholic and Muslim cooperation in promoting justice in the contemporary world”.

We affirmed in the final Declaration: “Justice as a virtue based on human dignity requires the right exercise of reason and the illumination of God. Recognition of, and respect for, freedom of conscience, inter alia, are conditions of justice in our societies”.

Inauguration of the King Abdullah bin Abdul Aziz International Centre for Interreligious and Intercultural Dialogue      

On November 26 2012, a delegation from the Holy See took part at the Opening of the King Abdullah bin Abdul Aziz International Centre for Interreligious and Intercultural Dialogue in Vienna. The Archbishop of Vienna, Cardinal Schönborn, and other Catholic prelates were equally present.

It would be superfluous to point out the hesitations and even doubts of many, Christians and Muslims, concerning this initiative. We know all too well, the ultra-conservative Saudi monarchy, bolstered by its petrol resources and its religious status which comes from the fact that two of the most important Muslim shrines are to be found within their territory, promotes, by way of Salafist Islam which so easily tends towards Jihadism Moreover, all non-Muslim religious practice is strictly forbidden, thus depriving millions of people of even the most basic expression of religious freedom, that is to say, freedom of worship. 

In spite of this fact, the PCID and the Holy See in general have accepted to be part of this new space for dialogues both as a Religious Community on the Board of Directors and, as a State on the Council of Parties as Founding Observer.

In my address I stated clearly: “Ladies and gentlemen, we are being watched. Everyone is expecting from the initiative of His Majesty King Abdullah, supported by the governments of Austria and Spain, with the assistance of the Holy See as Founding Observer, honesty, vision and credibility”.

A new collaborator at the Pontifical Council for Interreligious Dialogue whose role is to follow Islam in Europe

So as to more closely follow the presence and impact of Islam in Europe, a new collaborator has been named, Fr Michael Weninger, a priest of the Archdiocese of Vienna. This former diplomat has a lot of good experience, in particular with regard to religions. He has the necessary skills to provide the kind of service the PCID needs. 

Commission for Religious relations with Muslims

Among the eight consulters of the Commission for Religious relations with Muslims (CRRM), two are from Europe, Fr Andrea Picini who works with us and Professor Ian Netton, the Deputy Director of the Institute for Arabic and Islamic Studies at the University of Exeter, in the United Kingdom. The other consulters hail from Germany, the United States of America, from Iraq, Italy, Nigeria and Pakistan. 

As you are aware the CRRM was set up by Paul VI on the 22 October 1974 as a distinct organism – albeit linked to the then Secretariat for non Christians, today the Pontifical Council for Interreligious Dialogue, whose aim was to promote and encourage the religious relations between Muslims and Christians. 

The consulters of the Commission have a mandate for five years which can be renewed. The Commission met to discuss the theme “Christians and Muslims bearers of hope”. A publication for internal use could soon come to light. In any case, the CRRM provides an instance for reflection and exchange at the level of the Universal Church on its relations with Muslim believers. 

Two new pro dialogo Oriental Patriarchs         

His Beatitude Louis Raphael I Sako elected February 1 2013 to succeed Cardinal Emmanuel II Deli, who resigned having reached the age limit.

Mons. Sako, was known for his strong commitment in favour of Muslim-Christian dialogue when he was Archbishop of Kirkouk. He was also a consulter at the PCDI. Alongside other Christian leaders in Iraq, he launched an initiative with a view to reconciliation and national peace. 

Since 16 January 2013, His Beatitude Ibrahim Isaac Sedrak is the new Coptic Catholic Patriarch of Egypt, with some 200 000 members. Mons. Sedrak, as Emeritus Bishop of de Minya, Egypt, was always known for his balanced and realistic stance. With the Revolution of January 25 2011, he always underlined the incapacity of the former regime in responding to the demands for change emerging from Egyptian society. In previous years he had already given sound judgements regarding attacks and other forms of violence of which Christians had been the victims, before and after the uprising: “We must be aware”, he said in an interview he gave in Spring 2012 to the APIC Agency, “that attacks such as these are all part of a game which seeks to spread disorder and so take our attention away from the problems of the day, for example social problems. The people are demonstrating, they are asking for dignity, they are seeking improved material conditions, and so a distraction is thrown in. The regime organizes or at least allows these attacks to happen. The Salafites and the Muslim brotherhood take advantage of this fact. Meanwhile the regime abuses these incidents in which Christians and Muslims clash, and use the tensions for their own advantage. 

Muslim Participation at the Final General Audience of Pope Benedict XVI   

Muslims, especially those in Italy, had taken part both at the Mass for the Inauguration of the Emeritus Pope Benedict XVI’s pontificate, as well as at the meetings which followed for the fraternal delegations and those of other religions.

Contacted to see if they wished to take part in the Final General Audience of the Pontiff (27 February 2013), they said that they would be very happy indeed to present. 

One of them, were sitting next to a member of the PCID, was clearly disturbed by the applause, because he really wanted to hear every word of Benedict XVI. His final words were “the Pope is great because he puts the Church at the centre, not himself”. 

Muslim Participation at the Inauguration of the Pontificate of Pope Francis (19 and 20 March 2013)

 The same people – along with a last minute addition in the person of Mr Mustapha Cherif, University Professor and former Minister and Ambassador of Algeria – took part in the ceremony to mark the beginning of the Pope Francis’s Pontificate and were present the following day at the meeting arranged for the fraternal delegations and those of other religions.

Challenges to be met

Dialogue at the grass-roots level

One of the challenges lies in bringing the fruits of dialogue to the local level, so that this work does not remain simply at the level of the elite. This is precisely what the PCID and its Iranian partners affirmed in the final Declaration mentioned early which speaks of: “The need to take the fruits of our meeting and communicate them to the people of our respective communities and societies so that they can have a real effect in the world”.

The necessity to promote a healthy secularity (separation of religion and politics)

 The amalgam of religion and politics does no good to either, and so often opens the way to the instrumentalization of religion by politics and vice-versa. Such instrumentalization finds fertile ground in those places where real democracy is not found. 

The complex phenomenon known as the Arab Springtime has brought Islamists, especially the Muslim Brotherhood and Salafites to power. They came to power by way of a democratic process, through elections. Nevertheless, there remains the danger of democracy being wiped out by means of constitutional change and members of these groups placing their supporters in places of responsibility thereby impeding a democratic political transition. 

The challenge then is this: How can religious values be brought into political life– be they from Islam or from other religions – without religion becoming part of a political game? 

A dialogue between parties of Christian inspiration (for example the popular parties in Europe and the Muslim Brotherhood) may indeed be very useful at this time.

Education of Young people

Young people are the future of the world, they are, of course mat the same time, the first victims of religious fundamentalism and the ‘first material’ of violence and terrorism, hence the need for human and religious education which is open to the other: An open identity does not mean one which is mediocre or weak. 

 Young Christians should be helped to answer questions about the most important aspects of dogma, for example, the Trinity, the Incarnation, and the Saving Mystery of the death and Resurrection of Jesus Christ This is especially important when it comes to dialogue with young Muslims whose religion questions such aspects of the Christian faith. 

Conscious that the presence of Muslims in Europe is a strong incentive for us to be credible Christians, we have underlined with realism and without fear that challenges are not lacking. Our hope is that these might in turn become opportunities. 

10^th Doha Conference on Dialogue among Religions

Message of His Eminence Cardinal Jean-Louis Tauran

President of the Pontifical Council for Interreligious Dialogue (Holy See)

Doha, 23-25 April 2013

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Dear Chairman of the Doha International Center for Interfaith Dialogue,
Your Excellencies,
Ladies and Gentlemen,

I am pleased to send to all of you, through the Secretary of the Pontifical Council for Interreligious Dialogue (PCID), the Reverend Father Miguel Ayuso, my cordial greetings and my best wishes for the success of this conference, organised on the occasion, of the 10^th anniversary of the so called “Doha Conference”.

Since the beginning of this dialogue initiative in 2003, this Pontifical Council has supported it, actively participating in all the encounters. This in fact is the manner by which the PCID encourages and promotes dialogue based on truth, love and shared respect, aimed at furthering mutual knowledge, understanding and cooperation for the common good, by participating in programs such as this whenever possible. In this context, I would like to make a particular mention of the 2004 Conference, organized both by the Faculty of Sharia, University of Qatar, and the PCID on Religious Liberty: a Theme for a Christian-Muslim Dialogue. 

An anniversary is always an occasion to thank Almighty God for what He has enabled us to do and to ask for His pardon for what we have failed to do or for what has been done in an inappropriate manner. Looking to the future, we ask for God’s light and strength in order to know what we have to do and to have the courage to realize it.

A word of appreciation and gratitude from this Pontifical Council goes also to all those who, in one way or another, contributed to the birth and continuity of this initiative and to its on-going success. 

You surely know about the important events that have taken place in the Vatican in the last two months, starting with the resignation of Pope Benedict XVI from the Pontificate to the election of his successor, Pope Francis. In all these events, not only Catholics and Christians of various denominations, but also persons and organizations of other religions, in particular Jews and Muslims, expressed their closeness to the Church and participated in important events such as the last General Audience of Pope Benedict XVI, on 27 February 2013, the Inauguration of the Pontificate of Pope Francis, on 19 March 2013 and the Audience with Representatives of the Churches and Ecclesial Communities and of the Different Religions, the following day.

In his address to the Representatives of Different Religions, Pope Francis gave special emphasis to dialogue with Jews and Muslims. Addressing the Jews, he said: “to whom we are linked by a most spiritual bond”, trusting that “we can make greater progress in that fraternal dialogue.” Addressing the followers of other religions, the Pope greeted “first Muslims, who worship God as one, living and merciful, and invoke him in prayer…” To them and to all other believers present he said: “I greatly appreciate your presence: in it, I see a tangible sign of a will to grow in mutual esteem and in cooperation for the common good of humanity.”

Then the Pope stressed “the importance of promoting friendship and respect between men and women of different religious traditions” as well as “the responsibility which all of us have for our world, for the whole of creation, which we must love and protect”. Then he drew to the attention of everyone that “There is much that we can do to benefit the poor, the needy and those who suffer, and to favour justice, promote reconciliation and build peace”. However, there are priorities: “…before all else we need to keep alive in our world the thirst for the absolute, and to counter the dominance of a one-dimensional vision of the human person”.

Dear friends,

According to Pope Benedict XVI, “Inter-religious and inter-cultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is, in fact, a vital necessity, on which in large measure our future depends” (Meeting with Representatives of Some Muslim Communities, Cologne, 20 August 2005). 

This remains always valid! And I am pleased to reiterate today the commitment of the Catholic Church to dialogue. 

                            From the Vatican, 15 April 2013

Christians and Muslims: in Dialogue in a Secularized Society

         At the beginning of the Third Millennium, Christianity and Islam are the two largest religions of the world. We have to take into consideration the fact that the Muslims who are present in North America and Europe, are not there as passing immigrants but as definitively-settled citizens.  That means that they are our neighbors, in the sense of the Good Samaritan parable.

Living together, Muslim and Christians have a chance to know each other better, despite their differences and their diverse religious beliefs. For example, our Muslim friends are free to open a Bible and read it. They can become acquainted with Jesus Christ.They can enter a church and discover the beauty of our liturgy. 

Therefore it is necessary that they have in front of them Christians who are coherent, able to witness that God is Love and only Love.  

Without minimizing the differences which separate us, as well as the heritage of a difficult coexistence, Christians and Muslims can, without putting their specific religious convictions into brackets, meet the challenges of modernity in a globalized world.Let us help each other!

In spite of the fact that they belong to two diverse religions, Christians and Muslims are called together to meet the challenges of modernity in a globalized world.

Interreligious dialogue therefore can become a form of reciprocal emulation in the service to God and to the society.

But a question naturally arises: what is the essence of interreligious dialogue?It is not a question of being nice to the other.  It is not a negotiation.  It is not a strategy.  It is rather an invitation to discover the seeds of the Word, the ray of the Truth, the signs of the presence of God in every brother and sister in humanity.With interreligious dialogue we are compelled to promote all positive and constructive relationships with persons and communities "…in order to learn to know each other and to enrich each other in obedience to the Truth and respect for the freedom of everyone". (Dialogue and Proclamation, n. 9).

Interreligious dialogue is not, therefore, the search for the smallest common denominator among religions (that would be relativism)!It is indeed the endeavor to know and to respect the convictions of the other and to recognize that God never ceases to be present and to be at work in the heart of every human person.  This dialogue usually is carried out through four modalities.

1)the dialogue of life (I share the joys and sorrows of my neighbor belonging to another religion);

2)the dialogue of works (I collaborate in the well-being of the other. I met the needs of those who, although belonging to other religions, are living in precariousness.);

3)theological dialogue, when it is possible;

4)the dialogue of spiritualities. 

Such an attitude, of course, cannot lead to relativize the Truth. For us Christians, Christ, the Son of God who became man, is the Way, the Truth and the Life (John 14, 6) and, for us, it is only in Him, that all men and women, will find the fullness of religious life (NA, n.3). But we recognize the value of positive elements present in many other religions as well. We regard “with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones [the Church] holds and sets forth, … often reflect a ray of that Truth which enlightens all men” (NA, n. 2).

To realize such a program, partners must have a clear-cut idea of their own faith and be disposed to listen, to understand and to love their counterparts, and finally, to know and to respect each other's differences.  

 Interreligious dialogue is therefore a providential call inviting us to deepen our own faith in order to be able to answer those who are asking for an account of our religion, that is: "be always be ready to give an explanation to anyone who asks you for a reason for your hope" (1 Peter 3:14).  

Believers should be, consequently, more inclined to a greater respect and understanding of diversity.They can contribute efficiently, to correct erroneous images which exist, to overcome stereotypes and misconceptions which distort true knowledge of the other.  Most of the problems between Christians and Muslims are due to ignorance. Too many of us, sometimes, do not know the content of the religions of the others or have not ever met believers of other religions!  We have also to recognize that in reality we are reluctant to meet followers of other religions because we have a very approximate idea of our own religion.  We could say the same as regards our Muslims friends.  Of course, we cannot under-evaluate violence perpetrated in the name of religion or the discrimination of religious minorities in countries where the majority religion enjoys a privileged status due to history.We are not naïve!

Only Christians, who have a clear idea of the content of their faith, are qualified to engage in interreligious dialogue:  

1)     Let us take advantage of the Catechism of the Catholic Church to deepen and nourish our faith, because we cannot dialogue in ambiguity.  Catechesis in parishes and teaching in seminaries and universities are particularly important. 

2) We have to live according to our convictions. We have to be credible believers. In interreligious dialogue we are exposed to the other’s gaze.  We ask one another, “Who is your God, how do you live your religious faith in every day life?” - and everyone must personally answer.  Interreligious dialogue does not happen between religions, but between believers. 

3) We mustn't be shy in sharing our faith.  A Muslim cannot renounce proclaiming the teachings of the Koran.  A Christian cannot renounce proclaiming that Christ is the answer to the most fundamental questions, to the riddles of the human condition. 

So believers, no matter whichever religion they belong to, are not competitors but partners, are ready not only to listen, but also to recognize what is good in the other. The Italian priest Andrea Santoro who was murdered in Turkey February 5^th 2006, declared that he found in his Muslim friends: “an instinctive sense of God and His Providence; spontaneous welcome of His word and His will; trusting abandonment to His guidance; daily prayer in the middle of one’s activity; certainty about the after life and resurrection; the sacredness of the family; the value of simplicity of the essential, of welcome and of solidarity.”

         Finally Christians and Muslims who dialogue are a richness for society. Together, they can give witness to prayer, help each other to behave as responsible citizens, work in order that religious freedom becomes more and more a reality, defend the family against aggressive policies which are undermining its solidity, fight together against illiteracy and disease.  They are aware of their common responsibility for the moral formation of younger generations, teaching a pedagogy of peace.

         So I borrow my prayerful wish for you from St. Paul: “May the Lord make your love increase and overflow for each other and everyone else. “(1 Thessalonians, 3:12),