26 From one ancestor he made all peoples to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps fumble about for him and find him—though indeed he is not far from each one of us. 28 For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we, too, are his offspring.’
29 “Since we are God’s offspring, we ought not to think that the deity is like gold or silver or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.” [Acts 17:26-31, NRSV]
After our first brief look at the official teachings of the Church on inter-religious dialogue, taken from Vatican II documents and the Catechism of the Catholic Church, we turn now to a brief survey of the views expressed by the last four Popes.
[1] Paul Paul VI
In Paul VI’s encyclical, Ecclesiam Suam (ON THE CHURCH, August 6, 1964), paragraph 107 reads: “Then we have those worshipers who adhere to other monotheistic systems of religion, especially the Moslem religion. We do well to admire these people for all that is good and true in their worship of God.”
In his “Message to the World,” January 6, 1964, the Pope was keen to address reverent greetings in particular to “those who profess monotheism and with us direct their religious worship to the one true God, most high and living, the God of Abraham, the supreme God.” He was equally keen to address his greetings to “all peoples wherever Our Catholic missions carry the Gospel, and with it an invitation to its universality and a working towards its realization.”
This does not in any way prevent the Pope from declaring that:
- “We Christians, informed by revelation, understand God as existing in the three Divine Persons, Father, Son and Holy Spirit; however, we celebrate the divine nature as one, as the living and true God. May these peoples, worshipers of the one God, also welcome our best wishes for peace in justice.”
In his address to the Islamic communities of Uganda, August 1, 1969, Paul VI expressed certainty in his belief that the representatives of Islam join in our prayers to the Almighty, that He may grant all African believers the desire for pardon and reconciliation so often commended in the Gospels and in the Qur’an.
Accepting the good, stressing the positive side of human lives in promotion of peaceful co-existence amongst peoples, finds deep resonance, as is well known, in Pope Francis.
[2] Pope St John Paul II
Recorded remarks by Pope St John Paul II are so numerous that the brief canvass of this post can only serve as indicator. For those researching his remarks on interreligious dialogue or simply wish to read further, a non-exhaustive list would include: address to the Catholic community of Ankara, Turkey, November 29, 1979; address to representatives of Muslims of the Philippines, February 20, 1981; address to bishops of North Africa on an ad limina visit, Rome, November 23, 1981; address to the bishops of Senegal on their ad limina visit, Rome, January 26, 1982; address to a symposium on “Holiness in Christianity and in Islam,” Rome, May 9, 1985; address to representatives of the Muslims of Belgium, May 19, 1985; address to the young Muslims of Morocco, August 19, 1985;, address to a group of Christians, Jews and Muslims, February 26, 1986; address to Christians (and others) in Bangladesh, November 19, 1986; address to the delegation of the World Islamic Call Society, Rome, 15 January 1990; Message to the faithful of Islam at the end of the month of Ramadan, April 3, 1991; address to Islamic leaders of Senegal, Dakar, February 22, 1992; address at the General Audience, September 9, 1998; address at the General Audience, May 5, 1999; to H. E. Mohammed Sayed Tantawi, Grand Sheikh of al-Azhar, Cairo, February 24, 2000; Homily for the First Sunday of Lent, March 12, 2000: at the International Airport, Amman, Jordan, March 20, 2000; to the ambassador of the Arab Republic of Egypt, September 7, 2000: Novo Millennio Ineunte 55, January 6, 2001: on his arrival in Syria, May 5, 2001: address on his Visit to the Umayyad Great Mosque, May 6, 2001; Post-9/11 Appeal for Peace in the World, Astana, Kazakhstan, September 23, 2001; address on Culture, Art and Science, Astana, Kazakhstan, September 24, 2001; address before the Angelus, November 18, 2001; Message for the World Day of Peace, January 1, 2002; address on the Day of Prayer for Peace, January 24, 2002.
- For the Saint Pope, any religion that contributes towards the dignity, brotherhood and freedom of humanity and which carries a principle of uprightness for moral conduct and life, such as those shown by the spiritual descendants of Abraham – Christians, Muslims and Jews – ought to be gratefully promoted.
In the Philippines, he called the Muslims “brothers”.
To cite a representative statement from the Saint-Pope on this, his address to the Catholic community of Ankara, Turkey, November 29, 1979 is very positive:
- “My brothers, when I think of this spiritual heritage (Islam) and the value it has for man and for society, its capacity of offering, particularly in the young, guidance for life, filling the gap left by materialism, and giving a reliable foundation to social and juridical organization, I wonder if it is not urgent, precisely today when Christians and Muslims have entered a new period of history, to recognize and develop the spiritual bonds that unite us, in order to preserve and promote together for the benefit of all men, ‘peace, liberty, social justice and moral values’ as the Council calls upon us to do (Nostra Aetate 3).
Addressing groups of Christians, Jews and Muslims, the Saint-Pope pushed for peace and said:
- “Both the Bible and the Qur’an teach that mercy and justice are two attributes most characteristic of God. He, ‘the Just One,’ ‘the Merciful, the Compassionate,’ can bring about these same qualities in mankind, if only we open our hearts to allow him to do so. He wants us to be merciful toward each other. Along this path there are new solutions to be found to the political, racial and confessional conflicts which have plagued the human family throughout history.”
Our Christian faith, the Pope insists, ought to help us to prize and respect the culture and heritage of others, and to inspire us to face the challenges of the present day with love and responsibility. “The Catholic Church,” he insists, “is committed to a path of dialogue and collaboration with the men and women of goodwill of every religious tradition.”
In a post-9/11 appeal for peace in the world, he invited “both Christians and Muslims to raise an intense prayer to the One, Almighty God whose children we all are, that the supreme good of peace may reign in the world. May people everywhere, strengthened by divine wisdom, work for a civilization of love, in which there is no room for hatred, discrimination or violence.
In his Apostolic Letter Novo Millennio Ineunte (paragraph 50) to mark the beginning of a new millennium, the Pope in a spirit of openness to God’s grace, calls on all to remain ever conscious of the great challenge of interreligious dialogue to which we shall still be committed in the new millennium, in fidelity to the teachings of the Second Vatican Council (especially its declaration Nostra Aetate).
- “This dialogue must continue. In the climate of increased cultural and religious pluralism which is expected to mark the society of the new millennium, it is obvious that this dialogue will be especially important in establishing a sure basis for peace and warding off the dread specter of those wars of religion which have so often bloodied human history. The name of the one God must become increasingly what it is: a name of peace and a summons to peace.”
It is patently clear that Pope Francis resonates very well with the thoughts and sentiments of Pope Saint John Paul II.
[3] Pope Benedict XVI
With Pope Benedict XVI, we likewise encounter an impressive record of utterances on interreligious dialogue. Again, we are compelled to restrict ourselves to a brief canvass of his thoughts and expressions, a short list of which include: message for the XX anniversary interreligious prayer meeting for peace, Assisi, Italy, September 2, 2006; address to the representatives of the Muslim communities; letter to H.E. Mr. Suhail Khalil Shuhaiber, new Ambassador of the State of Kuwait to the Holy See, December 13, 2007; address to participants in the tenth plenary assembly of the pontifical council for interreligious dialogue, June 7, 2008; address to the representatives of the Muslim community of Cameroon, Yaoundé, March 19, 2009; to H.E. Mr. Ali Akbar Naseri, Ambassador of the Islamic Republic of Iran to the Holy See, October 29, 2009; to H.E. Mr. Kenan Gürsoy, new Ambassador of the Republic of Turkey, January 7, 2010; Post-Synodal Apostolic Exhortation Africae Munus on the Church in Africa in service to Reconciliation, Justice, and Peace, November 19, 2011; Apostolic Exhortation, Ecclesia in Medio Oriente, September 14, 2012; Apostolic Journey to Lebanon, Message to Young People, Square across from the Maronite Patriarchate of Bkerké, September 15, 2012.
Pope Benedict makes a wise observation: “When the religious sense reaches maturity it gives rise to a perception in the believer that faith in God, Creator of the universe and Father of all, must encourage relations of universal brotherhood among human beings.”
Pope Benedict also acknowledges and lauds the increasing contacts between Muslims and Christians, for it is “essential for overcoming misunderstandings and forging solid relations marked by mutual respect and cooperation in the pursuit of the common good of the whole human family.”
Pope Francis has the special charisma to live the vision of Pope Benedict who said: “The lessons of the past must therefore help us to seek paths of reconciliation, in order to live with respect for the identity and freedom of each individual, with a view to fruitful co-operation in the service of all humanity.”
And see how closely Pope Francis resonated with what Pope Benedict said and did when he addressed the young people in Lebanon September 15, 2012.
- “…I should like now to greet the young Muslims who are with us this evening. I thank you for your presence, which is so important. Together with the young Christians, you are the future of this fine country and of the Middle East in general. Seek to build it up together! And when you are older, continue to live in unity and harmony with Christians. For the beauty of Lebanon is found in this fine symbiosis. It is vital that the Middle East in general, looking at you, should understand that Muslims and Christians, Islam and Christianity, can live side by side without hatred, with respect for the beliefs of each person, so as to build together a free and humane society…”
[4] Pope Francis
From the outset of his papacy, Pope Francis has been conscious of the plurality of religions in the contemporary world. When he received the Diplomatic Corps accredited to the Holy See on 22 March 2013, he said:
- “…It is not possible to build bridges between people while forgetting God. But the converse is also true: it is not possible to establish true links with God, while ignoring other people. Hence it is important to intensify dialogue among the various religions, and I am thinking particularly of dialogue with Islam. At the Mass marking the beginning of my ministry, I greatly appreciated the presence of so many civil and religious leaders from the Islamic world…”
With these words, the Pope wished to underscore the great importance of dialogue and cooperation among believers, in particular Christians and Muslims, and the need for it to be enhanced.
Addressing the Pontifical Council for Interreligious Dialogue, November 28, 2013, the Holy Father emphasised that to conquer fear and suspicion between religions, “the only path is dialogue and encounter marked by friendship and respect. When we take this path it is a human one.” He further clarifies:
- Dialogue does not mean renouncing one’s own identity when it goes against another’s, nor does it mean compromising Christian faith and morals.
- True openness involves remaining steadfast in one’s deepest convictions, clear and joyful in one’s own identity and therefore open to understanding the religions of another, capable of respectful human relationships, convinced that the encounter with someone different than ourselves can be an occasion of growth in a spirit of fraternity, of enrichment and of witness.
- Interreligious dialogue and evangelization thus do not clash but nourish one another.
- We do not impose anything, we do not employ any subtle strategies for attracting believers; rather, we bear witness to what we believe and who we are with joy and simplicity.
It is clearly of benefit to anyone who wishes to understand Pope Francis’ vision and approach to religious plurality to at least familiarize oneself with the obvious continuity among the popes in this matter. To contend otherwise is a serious disservice to the Christian faith.
Copyright © Dr. Jeffrey & Angie Goh, December 2024. All rights reserved.
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