Is Christian-Islamic dialogue possible?

Some observant Christians and Muslims recognize that they have several things in common. Both religions believe in one God, the Creator and giver of life, and in the immortality of the human soul. They share certain fundamental values such as the sanctity of life and respect for the family. Within this context, Christian-Muslim conflicts tend more often to be seen as political rather than religious.

Pope John Paul II has always supported dialogue with the world of Islam. On the 28th of March this year, the third annual meeting of the "Committee for Dialogue" was held in Rome. This committee, formed to promote mutual respect and knowledge between Christians and Muslims, was inaugurated by the Pontifical Council for Interreligious Dialogue (PCID) and the permanent committee of Al-Azhar for dialoguewith MonotheisticReligions (PACADMR). The committee was presided over by Cardinal Francis Arinze and Sheikh Fauzie al-Zafzaf. Cardinal Arinze, in a December 1999 letter to 'Muslim friends' on the occasion of Ramadan, addressed the question of the Islamic view of Jesus. Declaring Jesus "a model and permanent message for humanity", he asked, "cannot (this) social and spiritual message be considered to constitute a common heritage?".

Al-Azhar is the Muslim university in Cairo, Egypt, which was visited by the Pope during his visit to the country on February 24. On that occasion John Paul was impressed with the openness and moderation of the institution. Further consultations between the Faculty of Theology at Al-Azhar and the University of St. Thomas Aquinas in Rome have now been planned.

Despite these promising developments and also despite the Pope's warm reception by Muslim leaders during his Middle East pilgrimage this spring, there remains the perception that "theological dialogue is limited to a certain elite and that the mass of Muslim people are controlled by religious leaders who are more at home in politics than in theological thought." (Bishop Joseph Melki. See the section on Lebanon). There can be no doubt that Islam now occupies, and intends to retain, a preeminence in the public square which is no longer accessible to Christians.

The religious-political cocktail being brewed in various countries of Africa and the East is quite potent, as can be seen in our reports from various places. Many times the conflicts between the religions have their roots in social conditions. As a Nigerian Embassy spokesman in London put it, "This is not about religion; it is about poverty. It is easy to give a poor man a cause to riot." But is this a sufficient cause to explain imposing Sharia on Christians?

One Middle Eastern country which seems, so far, to have avoided Christian-Muslim confrontation is Jordan (population 4 million). Its 150,000 Christians (including 70,000 Catholics) were permitted in 1999 to have their children receive religious instruction within the public school system. Significantly, Jordan, while not in the same wealth bracket as the Gulf states, enjoys a stable government and a moderate level of prosperity. A further indication of the possibility of rapprochement between the religions was evidenced in the New Year message from Iranian President Mohamed Jatami, which emphasised the need for mutual respect. In a January 9, 2000, meeting with Apostolic Nuncio Archbishop Romeo Panceroli, Jatami said that in the search for common points between Christianity and Islam, the latter are greater than the differences.