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Called to Dialogue, Not Polemics

Called to Dialogue, Not Polemics

Last updated on: February 21, 2010 at 1:42 pm by Henry Karlson

Called to Dialogue, Not Polemics 2010-02-21T13:42:21-05:00 Henry Karlson

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One of the things which never fails to annoy me is the fundamentalist, Jack-Chick like way many Catholics engage Islam. Since we have had a long history of people over-simplifying the teachings of the Church, using quotes way out of context to create the impression that Church leaders and doctrine are all about idolatry and the cruel manipulation of the peoples of the world for various evil agendas, we should know how easy it is to misconstrue the faith of others and work so as we do not do so. But when it comes to Islam, despite what the Church herself teaches, this often does not happen. We see many people working to present Islam as pure evil. We see a dualistic all-or-nothing hermeneutic requiring polemicists to completely and utterly reject everything found in Islam and to present its teachings in the most twisted fashion possible. Such polemicists want to justify hate for Muslims so that they can next encourage a military response to Islam. Of course, this is far from Catholic, but with the lack of proper catechesis, this kind of presentation on Islam easily becomes popular and followed by otherwise good-intentioned people (not that the good intentions saves them from their own errors!).

There are all kinds of discussions about Islam in popular literature which are completely erroneous. If people counter such false-witnesses with actual Islamic literature, two things happen: one is accused of being a Muslim and it is then said Muslims are told to lie so that nothing that a Muslim can be said can be believed. The only lie here is the notion that Islam requires Muslims to lie — and the manipulation is not in Islam, but the so-called Christians who want a war against Islam at any price — even at the perversion of truth! If one wants to know about Islam, don’t study the polemics written by non-Muslims or former Muslims, but talk to and get to know Muslims and study their own literature. This, after all, is what we tell people who criticize Catholicism.

Sadly, because so many people are unreasonably hostile to anything found in Islam, they end up creating all kinds of scandal. Their lack of charity is apparent to all. They would be upset if people took their methodology and applied it to the Christian faith. The Koran is a highly contextual work, and texts in it often are dealing with particular issues and not universals. Those who want to use the Koran to present Islam as entirely evil will look to particular texts and universalize them, and ignore the progressive revelation and different situations contained within it. The problem, of course, is if one did the same with Christian Scriptures, one could much more easily turn the Holy Bible into a book written by an evil monster (which is, after all, what Marcion did with the Torah). Genocide and deception can be shown as being encouraged in the Torah. While there might be allegorical ways to read them, most Christians look at them with some sort of historical context. If they can do that with the Torah, why can’t they do it with the Koran? We don’t need polemics, we need honest assessment of each other’s faith. We have enough authentic theological disagreement with Islam without the need to create a straw man interpretation of it. And the less said about ad hominems the better. This is exactly what I try to explain to people, though often when I do so, and when I quote ecclesial documents on Islam showing how we are to respect Muslims, I end up being told I must be a Muslim! How odd that papal declarations sound like Islamic teaching to people who would like to attack Islam! No wonder it is when I present papal declarations that I get the greatest ire from many would-be Catholic apologists, because I show their way of denigration is not the way of Catholicism. The Catholic Church teaches us that we are to have a respect for Islam and Muslims. We are told we must work to get beyond the errors of the past, the errors of the polemical mindset, and find ways of real cooperation with Muslims for the betterment of the world. In doing so, we are not saying we agree with the teachings of Islam (though many of them we would agree with!), but that we believe in Christ who said the way we are to engage with anyone is in love. We are called to show respect and to treat others as we would like to be treated, even if they do not treat us that way in return. We must realize that what others do to us does not excuse us to be anything less than Christ-like in return.

For those wondering where I get this from Catholic teaching, here is a brief sample of what has recently been said to Christians or Muslims about Muslim-Christian relations:

Nostra Aetate

The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.

Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom. [1]

Pope John Paul II

Christians and Muslims, in general we have badly understood each other, and sometimes, in the past, we have opposed and even exhausted each other in polemics and in wars.

I believe that, today, God invites us to change our old practices. We must respect each other, and also we must stimulate each other in good works on the path of God. [2]

Christians and Muslims agree that in religious matters there can be no coercion. We are committed to teaching attitudes of openness and respect towards the followers of other religions. But religion can be misused, and it is surely the duty of religious leaders to guard against this. Above all, whenever violence is done in the name of religion, we must make it clear to everyone that in such instances we are not dealing with true religion*.* For the Almighty cannot tolerate the destruction of his own image in his children. From this place in the heart of West Africa I appeal to all Muslims, just as I have appealed to my Brother Bishops and all Catholics: let friendship and cooperation be our inspiration! Let us work together for a new era of solidarity and joint service in facing the enormous challenge of building a better, more just and more humane world! [3]

In today’s world where God is tragically forgotten, Christians and Muslims are called in one spirit of love to defend and always promote human dignity, moral values and freedom. The common pilgrimage to eternity must be expressed in prayer, fasting and charity, but also in joint efforts for peace and justice, for human advancement and the protection of the environment. By walking together on the path of reconciliation and renouncing in humble submission to the divine will any form of violence as a means of resolving differences, the two religions will be able to offer a sign of hope, radiating in the world the wisdom and mercy of that one God who created and governs the human family.[4]

Pope Benedict XI

Dear friends, I am profoundly convinced that we must not yield to the negative pressures in our midst, but must affirm the values of mutual respect, solidarity and peace. The life of every human being is sacred, both for Christians and for Muslims. There is plenty of scope for us to act together in the service of fundamental moral values.

The dignity of the person and the defence of the rights which that dignity confers must represent the goal of every social endeavour and of every effort to bring it to fruition. This message is conveyed to us unmistakably by the quiet but clear voice of conscience. It is a message which must be heeded and communicated to others: should it ever cease to find an echo in peoples’ hearts, the world would be exposed to the darkness of a new barbarism.

Only through recognition of the centrality of the person can a common basis for understanding be found, one which enables us to move beyond cultural conflicts and which neutralizes the disruptive power of ideologies.[5]

Dear friends, I am profoundly convinced that in the current world situation it is imperative that Christians and Muslims engage with one another in order to address the numerous challenges that present themselves to humanity, especially those concerning the defence and promotion of the dignity of the human person and of the rights ensuing from that dignity. When threats mount up against people and against peace, by recognizing the central character of the human person and by working with perseverance to see that human life is always respected, Christians and Muslims manifest their obedience to the Creator, who wishes all people to live in the dignity that he has bestowed upon them.[6]

For this reason we cannot fail to be concerned that today, with increasing insistency, some maintain that religion fails in its claim to be, by nature, a builder of unity and harmony, an expression of communion between persons and with God. Indeed some assert that religion is necessarily a cause of division in our world; and so they argue that the less attention given to religion in the public sphere the better. Certainly, the contradiction of tensions and divisions between the followers of different religious traditions, sadly, cannot be denied. However, is it not also the case that often it is the ideological manipulation of religion, sometimes for political ends, that is the real catalyst for tension and division, and at times even violence in society? In the face of this situation, where the opponents of religion seek not simply to silence its voice but to replace it with their own, the need for believers to be true to their principles and beliefs is felt all the more keenly. Muslims and Christians, precisely because of the burden of our common history so often marked by misunderstanding, must today strive to be known and recognized as worshippers of God faithful to prayer, eager to uphold and live by the Almighty’s decrees, merciful and compassionate, consistent in bearing witness to all that is true and good, and ever mindful of the common origin and dignity of all human persons, who remain at the apex of God’s creative design for the world and for history. [7]

Cardinal Arinze

I am addressing to you this message fully conscious that we, both Christians and Muslims, have not always loved and respected one another as God requires of us. Unfortunately this lack of mutual love is not only a fact of past history, but is also part of present reality. Nevertheless it is important at the same time to note and to make known the numerous situations where Christians and Muslims live peacefully and fruitfully together. Such examples encourage us to do all we can so that Christians and Muslims everywhere may live together in this way. We are invited to examine the nature of our relations, both in the past and in the present, and above all to make a decision to become more and more what God calls us to be: witnesses of his goodness and mercy, especially towards the weaker members of society. [8]

What can we do, Christians and Muslims, together with the believers belonging to other religions and other people of good will, to ensure that we make good use of these new means at our disposal?

Can we not work together to protect the most important human values which are threatened by a world in continual transformation ? In the first place comes the right to life, to be protected from conception right up to natural death. For life comes from God and it is to Him that it must return, when He wills. Life is a most precious gift from God, the precondition for all other divine gifts. Next comes the dignity of the human person and the rights which flow from it; these we must promote for all. Social justice, peace and freedom are also major values that are necessary for a life worthy of human beings, a life which gives glory to God who created it.[9]

Jean-Louis Cardinal Tauran

To achieve this, I appeal to you with all my heart to heed my words, so that, by means of encounters and exchanges, Christians and Muslims will work together in mutual respect for peace and for a better future for all people; it will provide an example for the young people of today to follow and imitate. They will then have a renewed confidence in society and will see the advantage in belonging and taking part in its transformation. Education and example will also be a source of hope in the future for them.[10]

[1] Nostra Aetate 3. (http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html)

[2] Pope John Paul II, Address to Young Muslims in Casablanca 10, 1985 (http://www.vatican.va/holy_father/john_paul_ii/speeches/1985/august/documents/hf_jp-ii_spe_19850819_giovani-stadio-casablanca_en.html )

[3] Pope John Paul II, Meeting with Muslim Leaders, March 22, 1998 (http://www.vatican.va/holy_father/john_paul_ii/travels/documents/hf_jp-ii_spe_22031998_nigeria-muslim_en.html)

[4] Pope John Paul II, General Audience May 5, 1999 (http://www.vatican.va/holy_father/john_paul_ii/audiences/1999/documents/hf_jp-ii_aud_05051999_en.html)

[5] Pope Benedict XVI, 20th World Youth Day Meeting with Some Muslim Communities, 2005 (http://www.vatican.va/holy_father/benedict_xvi/speeches/2005/august/documents/hf_ben-xvi_spe_20050820_meeting-muslims_en.html)

[6] Pope Benedict XVI, Address to the Ambassadors of Countries with a Muslim Majority and to the Representatives of the Muslim Communities in Italy, 2006 (http://www.vatican.va/holy_father/benedict_xvi/speeches/2006/september/documents/hf_ben-xvi_spe_20060925_ambasciatori-paesi-arabi_en.html)

[7] Pope Benedict XVI, Meeting with Muslim Religious Leaders, May 9, 2009 (http://www.vatican.va/holy_father/benedict_xvi/speeches/2009/may/documents/hf_ben-xvi_spe_20090509_capi-musulmani_en.html)

[8] Cardinal Francis Arinze, Pontifical Council for Inter-Religious Dialogue Message for Ramadan 1999 (http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_08011999_ramadan_en.html)

[9] Cardinal Francis Arinze, Pontifical Council for Inter-Religious Dialogue Message for Ramadan 2002 (http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20011129_ramadan2002_en.html)

[10] Jean-Louis Cardinal Tauran, Pontifical Council for Inter-religious Dialogue Message for Ramadan 2007 (http://www.vatican.va/roman_curia/pontifical_councils/interelg/documents/rc_pc_interelg_doc_20070928_ramadan2007_en.html)

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Henry Karlson

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